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SERMONS,
BY THE LATB
RIGHT REVEREND
JOHN HINCtJLIFFE, D. D.
LORD BISHOP OF PETERBOROUGH.
•
<0\^ •-^••(^1^
'., > , , -.■> v-y
LONDON:
PRINTED FOR. R. FAVLDER> NBW BOKD STREET.
1796.
• • ••• ••
" • * •* ,
• • ••
T O
HIS GRACE
THE DUKE OF GRAFTON,
THESE SERMONS
ARE DEDICATED,
AS A TRIBUTE OF GRATITUDE AND RESPECT.
BY HIS GRACE'S
MOST FAITHFUL HUMBLE SERVANT,
HENRY JOHN HINCHLIFFE,
INDEX.
SERMON I.
First Epistle to the Corinthians,
Chapter ii. Verfe 7.
We fpeak the Wifdom of God in a Myjlery^
even the bidden JTifdomy wbicbGod ordained
before the World unto our Glory, Page i
a 4 SER-
viii INDEX.
SERMON II.
'The FouRTrf Psalm,
Verfe 4.
^C^ Commune with your own Heart. Page 15
SERMON IIL
Epistle of St. James,
Chapter iv. Verfes 13, 14, 15.
Cfl ^to^7{(^'^,^-\lfe'. tb^tji^j \^^-^^ ^r to-mor^
^ rovi Y^e 'ixjill-^Q into .Jucb a Ciiy^ andcon^
ttnue there a year^ and buy^ *and felly and
get gain : Whereas ye know not what Jhalt
be on the morrow. For what is your life ?
It
INDEX. ix
it is even a vapour that appeareth for a
little time^ and then vanipeth away. For
that ye ought to fay^ If the Lord will^ we
fhall live J and do tbis^ or that. Page 29
SERMON IV.
First Epistle to the Corinthians,
Chapter XV. Verfes 17, 18, 19, 20.
If Chriji be not raifedt^ your Faith is vain ;
ye are yet in your fins-. Then they alfo
which are fallen ajleep in Chriji are pe^
rijhed. If in this life only we have hope
in Chrifif we are of all Men moji mife^
rable. But now is Chriji rifen from the
deady and beeome the firjl fruits of them
that Jkpt. - - - - - Page 4;^
^ER-
X INDEX.
SERMON V.
St. Matthew,
Chapter v. Verfe 17.
T'hink not that I am come to defiroy the Law
or the ProphetSy I am not come to dejlroy^
but to fulfil. - - - - • Page 59
SERMON VL
St. John,
Chapter xx. Verfe 31.
l^efe are written that ye might believe that
Jefus is the Chrijl, the Son of God^ and
that believing J ye might have life through
^ bis Name. - - - • - Page j^
SER.
INDEX; xi
SERMON VIL
St. John,
Chapter iii* Ycrfe. 2.
We know that thou art a l!eacher come
from God \ for no Man can do tbefe
Miracles that thou doefly except God be
with him. '--•-- Page 91
SERMON >III.
St. Matthew,
Chapter xxvi. Verfe 41.
T^he Spirit indeed is loilling, but the Flejh
is weak. . - - . « Page iii
SER-
iii INDEX.
SERMON EC
St. John,
Chapter xiv. Vcife 27.
Mf Peace I give wtto you. - Page 127
iltr^^^' if
SERMON X*
St. Luke,
Chapter xviii. Verfe 14.
I tell you, this Man went down to bis boufe
jujijied rather than the other* Page 143
SER-
INDEX^ xUl
SERMON XI.
St* Luke^
Chapter xvi, Verfe 8,
5l&^ Children t>f this World are^ in their
^enifkitionj wifer than the Children of
Light. ----•-. Page i6j
SfiRMON XIL
Epistle to the Romans,
Chapter iii. Verfe 29.
Is he the God of the Jews only ? Is he not
alfo of the Gentiles? - - Page 175
^SER-
xtv INDEX.
SERMON XIII.
^be Forty-second Psalm,
Verfes 14, 15.
fFby art thou vexed^ O my Soul ? and why
art thou difquieted within me? 0, put
, thy Trt^ in God. - - - Page 189
SER.
SERMON f.
First Epistle to the CorinthianSjJ
Chapter ii. Verfe 7;
We fpeak the Wtfdom of God in a Myjlery^
even the hidden Wifdom^ which God or-*
dained before the World unto our Glory.
Christ jesus, who of God was
made unto us wifdom^ and righteoufnefs^
and fan£HJication^ and redemption^ was the
gofpel which St. Paul declares he was fent
to preach, notj. as he acknowledges, in
the wifdom of words, or of men, but in
a Myjiery^ in the power of God,
A " That,
( 2 )
That, notwithftanding the forfeiture of
our firft parents, God would pardon f^n,
and reftore the penitent offender to a ftate
of acceptance, that he would admit our
fincere though imperfeft endeavours after
righteoufncfe, and reward them with eter-
nal glory, was what eye had not feen^ nor
ear heard^ neither could it have entered into
the heart of man to conceive^ otherwife than
as God has been pleafed to reveal it to us
/by his fpirit.
Ill then would it become us, with the
vain fpirit of fpeculatlve curiofity, to pry
into the means whereby this ftupendous
a6l of mercy is accompliftxed, or to queftion
their propriety.
Can we look back into the abyfs of
eternity, and there difcem the councils of
the Almighty determined before the world
began ?— Om we ftretch our eye beyond
the vauh of heaven, and penetrate into
the completion of his will, when this
earth, and that heaven fhall be no more ?
— ?Then might we hope by fearfbing to find
out
( 3 )
out God^ and underftand to perfeflion that
itoyftery of our redemption, which the
very angels are dejirous to look ihtOy and un-
able to comprehend.
But what prefumption is it, for any
man in the conceit of worldly wifdomi
to rejeft at once the gofpel of Chrift
with impious contempt, or with an af-
feftation of philofophic indifference, mere-
ly becaufe he does not fee, or is unable
to account for, the hidden purpofes of
God.
Let reafon firft exert her powers ill
examining with precifion, but with can-
dour, the authorities of that evidence, to
which the Chriftian revelation appeals.—*
Let the fcripturcs be fearched for the pro-
phecies concerning the Mefliah, and the
ftri6left inquiry be made, what ground
there is to fuppofe, they were fabricated
after the event,-— Let it be examined,
whether they apply to the perlbn of
Chrift, or if we ought ftill to look for
their completion.
A 2 Let
( 4 )
Let reafon review the hiftory 6f our
Saviour's miracles, and the proofs of his
refurreftion 5 but let not thefe evidences
be fet afide, in order to queftion, whether;
he that firft ordained can alter tl*|?
of nature. It is prepofterous to deter-
mine, that the belief of no miracle can be
eftabliflied, merely becaufe a miracle con-
tradifts the general tenor of pafl expe-
rience.
Let reafon confider alfo the doftrines
of the Chriftian revelation j let her judge
of their fitnefs to promote the happinefs
pf individuals, and the interefts of fociety ;
let her compare them with the nature,
and the condition, the hopes, and fears of
men; but let not the force of thefe fe-
veral, and united arguments be rejefted
without examination, as if the fubjeft
were of fo little importance, as not to be
worth an inquiry. A wilful ignorance of
what may be learned, cannot be juftified
by our inability to comprehend what it is
not given for man to know.
We
f>-.-V:
( 5 )
We are capable of judging how far the.
declared purpofe of God's will is fulfilled^
or not, but we are in no wife competent
to determine what are the neceffary, or
proper means of accomplifhing it. We
mifapply, therefore, and abufe the gift of
our faculties, in prefuming to bring un-
der the fcrutiny of our judgment, the
propriety of God's councils, or the fitnefs
of the inftruments he employs*
A fuller infight than what we now have
into the purpofes, and execution of the
divine will may probably make ar part of
that happinefs and glory which are re-
ferved for thefpirits ofjuji men made perfeSiy
but at prefent we fee as throt/gh a glafs
darkly, and many things in the myftery
of our redemption are hard to be under-
ftood, even by thofe who are favoured
with the light of revelation in its greateft
brightnefs and purity. The knowledge,
however, which is imparted to us in the
Gofpel, is fufRcient to make us wife unto
A 3 falvation^
( 6 )
fahation^ and fully will it juftify the deal-
ings of God with the fons of men.
Without afFefting, therefore, to be wife
4ibove what is written^ I (hall briefly fub-^
mit to your review the doftrine of man's
redemption through Jefus Chrifl:, as de-
livered to us in the holy fcriptures.
We learn thence, that ere the founda-*
tions of the world were laid, part of the
heavenly hoft rebelled againft God, and
were driven out from his prefence under
all the horrors of guilt and vengeance.
We know but little of the circumftances
of their crime, flill lefs of the place and
jnanner of their punifhment; this only is
clear, that they offended God, and thereby
became miferable. Tradition charges them
with pride 5 it was probably, therefore, a
confcioufnefs of the high dignity in which
they were placed, and of the immortality
conferred upon their nature, which be-
trayed them into the forgetfulnefs that
they were not independent ; — But be their
crime
( ^ )
crime what it may, it loft them ditir firft
eftate.
When it afterwards pleafcd God to
create man, inftead of admitting him at
once to a ftate of glory, he placed him
upon the earth, in a courfe of probation,
where he might firft give a proof of his
obedience, and leam to acknowledge a de-
pendance on his Maker for whatever he
might enjoy here, or hope for hereafter.
In the vifible fcene of creation there was
originally a fubordination of the feveral
parts, and confequdtitly different degrees
of excellence, fo Odfd intended, and ap-
proved it as formed agreeably to the pur-
pofe of his unfearchable wifdom. Man,
therefore, in this fenfe, was good, not as
endowed with abfolute perfe6lion, but
coming from the hands of his Maker
conformable to his defign, and as yet free
from aftual guilt. The poffibility of tranf-
greflion was neverthelefs inherent in his
nature -, for, though God might certainly
have given a bias to his will, which would
A 4 forcibly
( 8 )
forcibly have attra£l:ed him towards virtue,
and have fecured obedience ; yet fuch an
influence (unlefs the want of it were firft
acknowledged, and the gift fought for on
his part) was altogether inconfiftent with,
and dcftructive of man's free agency*
From that ftate of primitive innocence
in which he was created, our firft parent
foon fell by difobedience to a pofitive com-
mand ; he trufted more to his own ima-
^nation, and the flattering fuggeftions of
the tempter, than to the exprefs authority
of God, which had threatened, that * In the
day thou eateji thereof thou Jhaltfurely die. He
nevcrthelefs did eat, and thereby forfeited
for himfelf and his pofterity whatever claim
of eternal glory, an unerring obedience
might have given him on the juftice of God.
His guilt brought upon him the fentence
of mortality, and he was doomed with the
other creatures around him, to a temporary
^jciftence, and certain dilTolution,
* Geiu ii. 17.
Had
( 9 )
Had the human race been left defperate
under this condemnation, better certainly
would it have been not to have given the earth
unto Adam J or elfe^ when it was given him,
to have retrained him from finning^ for what
profit is it for men^ now in this prefent time
to live in heavinefs^ and after death to look for
punijhment?
But dark as the profpeft is to the un-
aflifted eye of reafon, there is ftill a ray
of light, beaming forth upon it, from the
fun of righteoufnefs, and (hewing us the
way to efcape from that mifery into which
mankind had fallen.
Admitting then that God did fore-
know, and knowing did permit the fall of
man ; yet he foreknew likewife, and had
preordained his redemption through Jefus
Chrift.
From the foundation of the world was
it decreed, that the Son of God fhould, at
the appointed time, take upon him the
nature of man. It was in the condu6l of
this gracious defign, that Divine Provi-
dence
C lo )
dence feleftcd the defcendants of Abraham
from the nations of the earth, and by a
peculiar fyftem of laws, and ceremonial
obfervances, kept them a diftindl, and
feparate people. In fucceeding ages, the
tribe and particular family, from which the
Meffiah fhould fpring, the time, and place
of his birth were diftinftly marked out.
At length the Saviour of Mankind ap-
peared, agreeably to all the circumftances
which had been foretold concerning him ;
in the courfe of his miniftry, he difplayed
his divine commidion in a6ls of miracu-
lous benevolence -, he gave feet to the lame,
and eyes to the blind, the deaf heard his
voice, and the tongue of the dumb fang
his praifes. Having thus, in numberlefs
inftances furpaffing the power of human
agency, eftabliftied his divine chara6ler, he
fulfilled the grand purpofe of his incarna-
tion, fubmitted to the death of the crofs,
and thereby reftored mankind to that con-
ditional ftate of acceptance, which the
tranfgi-effion of our firft parent had for-
feited 5
( " )
felted ; So^ as in Adam all died^ in Cbriftjhtdi
all be made alive.
Life and Immortality, therefore, man -has
no claim to, either as a natural right, or
as a reward of merit, it is the free gift of
God's mercy,
A juft fenfc of this truth has a dire6l
tendency to humble the heart of man, and
to caft down every high thought which
might exalt itfelf againft the fovereign
majefty of God.
Let the doftrine of man's fall in Adam,
and his redemption by the crofs of Chrift,
be to the Jews a fcandal, ofFenfive to their
prgudices becaufe contradiftory to their
vain €xpe6lations of a Mefliah in the
chara6ler of an earthly conqueror. Let
the notion of a dying Saviour be folly to
philofophers of Greece, and a derifion to
all the vain conceits of worldly wifdom*
Let the profligate, and the inconfiderate
part of mankind openly profane, or fecret-
ly flight our faith, yet to men who fenfi-
ble of their own infufiiciency and unwor-
thinefs
( " )
thinefs walk humbly with their God, the
redemption of the world by the facrifice
of atonement in Chrift Jefus muft ever be
a do6lrine full of comfort and joy.
It was my defign in this difcourfe to
lay before you, in one general view, the
great outline of the plan of Providence,
which was gradually unfolding, from the
creation of man to the coming of our Lord
Jefus Chrift. In this, as in every other
difpenfation of divine wifdom refpefting
the moral or material world, there is evi-
dently a chain of caufes and efFe6ts, though
we cannot diftinftly difcem every link that
connefts them together. Great it muft ftill
be confeffed is the rayftery of our redemp-
tion ; the counfels, like the throne of the
Almighty, are encompafled with clouds of
darknefs impenetrable to vain curiofity.
We may not yet fully comprehend the
means, but the light of revelation has,
neverthelefs, afforded us fuch an infight
into the gracious defign, and effedls of
divine wifdom in the redemption of man*
kind
( '3 )
kind by Jefus Chrift, as fufficiently proves
the Chriftian Religion to be a confiftent
uniform difpenfation, reconciling the di-
vine attributes of juftice and mercy, brings
ing peace to men on earthy and opening to
them the way of eternal glory in the life
to come.
Let us not then idly difpute about the
nature, and propriety of the means where-
by we are reftored to the divine favour,
but apply the comfortable afTurance of
mercy to our hearts, and let it excite there
juft fentiments of love, gratitude, and
adoration.
To all fuch as, fenfible of their own un-
worthinefs, tum unto the Lord in humi-
lity, repentance, and amendment of life,
the Gofpel of Chrift, exprefsly and clearly
affures forgivenefs through his mediation ;
and for our encouragement alfo to future
obedience, he who hath fo reconciled us
unto God hath promifed to perfedl the
work of our falvation, aflifting our en-
deavours^
( »4 )
dcavours, and fanftifying our hearts, by
the grace of his holy fpirit.
The vain conceit of worldly wildom
may affeft alfo to treat with fcom all no-
tions of divine influence on the heart of
man ; yet the grace of God ceafeth not,
but co-operating with the will of the hum-
ble believer wUl help bis unbelief y and lead
him on from truth to truth, adding con-
viftion to faith, and confidence to hope,
until nothing doubting, he embraces with
joy and gratitude the gift of eternal life,
through our Lord and Saviour Jefus
Chrift.
"The
« 'S )
SERMON 11.
^he Fourth Psalm, Verfe 4r
Commune mtb your own Heart.
HAT paffeth in a man's own breafl:,'
is, of all the fcenes of human obfervation,
the moft interefting, though generally the
lead attended to.
It is our common pra6tice to feek both
for inftru£tion and entertainment from
the various objefts that furround us, and
we give credit to the hafty report of our
fenfes, without attending to the ftill fmall
voice of reafon, or the more diftindl ad-*
monitions of confcience»
Reafon
( t6 )
Reafon is, neverthelefs, the pride of man^
the boafted diftindlion of his excellence*
It has pleafed the all^wife author of our
being, to implant it in the human breaft,
as the teft whereby we may examine, and
approve or condemn, whatever our fenfes
or imagination reprefent as defirable*
What reafon is with refpefl to good and
evil,confcience, in the common acceptation
of the term, is with refpe6t to right and
wrong ; both are, in fome degree, a6live
qualities of the mind, which are capable
of being heightened and improved by ex-
ercife; both will fufFer and be impaired by
negle6t.
" Commune with your own heart ^^ is,
therefore a precept which I mean to re-
commend to you as conducive to your
moral and religious improvement.
Inconfideratenefs is, at prefent, among
the principal caufes of irreligion. Some
few there may be, who, againft the light of
reafon and revelation, and in open defiance
of God, fin, as it were, with a high hand ;
yet
fat qharadlera of fuch decided guilt dr<J
certainly not common. — Ours is an age of
fcvity and diffipation, and I am perfuaded,
it may as truly, as charitably be fuppofed,
that far the greater number of finners of-
fend rather through inattention, than pre-
fumption.
The bulk of mankind are engaged in the
purfuits of ambition, interefl:, or pleafure,
little regarding the nature of their a6lions
in any other view than as they appear
conducive to the attainment of their ob-
je6t. In the hurry of public life, the mind
ikids as little inclination, as leifure to at-
tend to what is not immediately in view ;
the cares or the pleafures of the world
llfike in with every thought, while the
numerous examples of folly which prefent
themfelves on all occafions, give a kind of
fan6lion to it, and are made an apology
even for vice itfelf.
> Should thoughts of a ferious tendency .
accidentally obtrude themfelves upon the
worldly, gay, and luxurious man, they
B ever
( »8 )
ever appear unfeafonaUe, impertinent^ and
irkfome; prepofTeiTed with a perfuafion^
that the indulgence of them would lead ta
melancholy, he inftantly treats them as
Felix did St. Paul, when his confcience
took the alarm. Go thy way for this ttme^
and when I have a convenient feafon I will call
fir fbee; but lead fuch a feafon fhould
cpme> recourse is had again to diflipation^
and (hould folly be found infufficient ta
drive away refleftion, it is too frequently
cflFedted by intemperance.
It is no eafy talk, therefore, to perfuadc
a man in the vigour of health, and the
cheerful flow of youthful fpirits, while his
paflions urge him on to the gratification
of fenfe, while the world promifes fair,
and his imagination heightens the delu-
fion, it is, I fay, no eafy matter to per-^
fuade him, that it is as neceifary for man
to think, as it is, to aft.
The young and inexperienced rufh
eagerly on in the beaten track of fol**
ly and extravagance, without,^ fo much
as
( ^9 y
as knowing or inquiring where it will
lead to.
It rarely, indeed, happens, but that in
the viciffitude of human affairs, they meet
with Ibme circumftance or other of diffi-
culty or difappointment, which checks their
career, and brings them back, for a mo-
ment, to the right ufe of their imderftand-
ii4g; in fuch an interval of refleftion, there
is hardly any man who does not acknow-
ledge,' on the whole, the vanity of earthly
purfoits, and think it highly proper that
he fhbuld, fome time or other, ftate a juft
aco^unt between his hopes and his fears
on the^fubjeft of eternity > but what ufual-
ly prevents the good effeft of thefe acci-
dental' difpofitions, is the irkfomenefs of
inquiring particularly into an account,
which (hews, at firft fight, a ballance not
iA his favour, but above all, an unwilling-
nefs to correfl: the errors which occafion it.
Hence it is, that fo many prefume on
life, as a fpendthrlft does on his fortune,
if there is but enough for the prefent
B 2 occa*
( *<^ )
occafion, they content themfelves with^
making a vague refolution, that whenever
it draws near an end, ihey will take up,
and manage the reminder of it better.
Such condu6l, however, as to our tem-
poral concerns, is, in the common opinion
of mankind, regarded as folly or madnefs.
With what confideration and forefight do
men a6l, what impatience, what anxiety
do they (hew in procuring an eftablifh-i
ment for themfelves and their families;
yet, unaccountable as it may feem, but a
comparative few are found to a6l on like
principles of common prudence in the
more important concerns of eternity.
Comes this inattention to the future
from an opinion that the things of this
life, are of more value than thofe of an-
other ? This, indeed, appears to be a very
common conclufion, and what moft men
adopt without refledion. The happinefs of
a future ftate is feen as through an invert-
ed telefcope, which fliews it at once dimi-
nifhed, and removed to a greater diilance
than
( 21 )
than in fafl: it is ; while whatever is defir-
able in this world, is viewed in a way that
^magnifies its worth, far beyond its real pro-
portion. Here lies the error, but men are
hardly perfuaded to guard againft a deceit,
wherein they take pleafure, or find at leaft
their prefent eafe and fatisfaction.
Such, however, as will be brought ,to
refleft at all, cannot but be convinced,
that after the courfe of a very few years,
all that now poffefs the earth muft pafs
away, like the millions which are gone al-
ready. Reafon fuggefts the probability of
a future ftate. Revelation declares the cer-
tainty of a refurreftion to judgment. —
Under this conviftion, what folid founda-
tion, is there for peace, comfort, and fatis-
faftion, if it is not to be met with in our
own breaft ?
There alone is to be found that faith-
ful monitor, which we fhall do well to
confult upon all occafions. Confcience fo
long as we are difpofed to attend to it, will
vram us of every dangfer j even though
« • B 3 we
( w )
we perfiil to oppofe its influence^ it will
for a while remonftrate, then reproach^
condemn, and punifh; ftill, however,
through every ftage of guilt, even when it
may appear to have forfaken us/ it is ftill
near at hand, and ever true to our in<-
tereft. Happy, indeed, is he, and he only
C9n be truly and permanently happy, whofe
confeience fpeaks peace to him 3 fuch a
man is poffeffed of a treafure, which the
world can neither give nor take away.
Be, then, the condition of any man what
jt may.— Is he juft entering on the public
fcene of temptation and danger ? or hav-
ing long trodden in the path of guilt, is
he about to take his final leave of the
world ? The precept of my text is ftill apr
plicable to him. The young and inno-
cent cannot be acquainted too foon with
his own heart, in order to acquire fome
fixed principles of virtue and religion^
which may regulate his future conduft ;
nor while it pleafeth God to defer the fatal
blow, is it too late for the aged to repent.
Thus
( «3 )
Thus much on the ncccflity of com-
muning with our own heart. I (hall add
a few words on the manner of doing it,
and fuggeft fuch fubjefks of meditation, as
may properly and advantageoufly engage
your (erious attention.
The Pfalmift, in the verfe from whence
the text is taken, recommends retirement
and filence ; fome men, indeed, may be
able at all times, and in all places, to re-
coUeft themfelves, and retire, as it were,
into thdu* own breaft ; but this degree of
felf-command requires fuch a habit of re^
fle6tion as but few are known to attain.
The generality of us find it difficult td
reftrain the mind from wandering, even in
the moft ferious afts of duty j involuntary
ideas float on the imagination, and inter-
rupt our devotions, even when there is no
external obje£t to feduce the attention.
It is prudent, therefore, to take advantage
frequently of retirement and privacy, to
afiift us againft our infirmity, and occa-
fions Villi not be wanting to thofe who are
B 4 in-
( a4 )
inclined to profit by them, of contimvinlng
with thdr own heart without any material
interraption to the ordinary concems, or
recf cations of life.
The filence recommended by the Pfalm-?
ift, is conformable to what our Saviour
taught his difciples j not to ufe vain repe-
titions. True devotion comes not fo much
from the lips as the heart 5 the chief ,d^
iign and ufe of language, is to convey our:
ideas to other men, not either to God or
ourfelves. Our heavenly Father knoweth
all our thoughts long before we can utter
themii few words, therefore, are needful
either in our meditations, or our prayers.
The filent admiration of the divine attri-
butes, the broken figh of a contrite fpirit,
or the unuttered effufions of a grateful
heart, will plead in our behalf at the mer-r
cy feat of God, beyond aU the ftudied
grace of eloquence,
, Among the fubjefts proper to exercife
our mind upon, there is hardly any to be
found of greater efficacy in difpofing it ta
vir^
C 25 )
virtue, than the (hortnefs and uncertainty
of human life. I am well aware that to
men unaccuflomed to fuch a refledlion;
nothing can appear a more unwelcome and
melancholy ' conlideration ; who has not
frequently heard it obferved, as a circum-
^ncc which in fome degree alleviates the
many evils incident to our condition, that
the apprehenfion of what is fure to happen,
ihould occur fo feldom as it does ?
. No conlideration, however, can more
efFeftually difpofe us to moderate our
worldly cares, or regulate our afFeftions ;
it lightens alfo the weight of afffiflion, by
convincing us that our prefent evils arc
but of Ihort duration, and by diredling
our hopes, to the more lafting happinefs of
another life.
The being and attributes of God are
likewife, fubjefts moft interefting to us,
and eveiy way worthy of our frequent
meditation. The more we think of God,
the more muft we love and adore him, and
delight in fo doing.
:: Who
( ^ )
Who ean refiefl: on the almighty pow»;
the infinite juftice, and the awful prefence
of God, and not be difpofed to behave to^
wards him in a manner fuitabk to his
dignity ? Can we be mindful that be is %f
fwrer tfes than to behold iniqmty? and not
afpire after a ilate of purity and perfec*
don. Who can be fenfible of the divine
mercy in redeeming us from the condem*
nation of iin^ and not feel his heart bum
within him^ while he communes with it on
ihe love of God, till the fire of devotion
is kindled, and breaks forth in effufions of
praiie and thankigiving.
Qn thefe and fuch like meditations we
ihall do well to dwell frequently, till we
can both reliih and retain them. Praflice
will, in a fhort time, make them familiar
and pleafing to us, till at length the happy
influence of fome religious motive will,
linder the blti(fing of God, be found ever
near at hand, whereby we may be enabled
to regulate and fubdue our inordinate af-
fedlions.
It
.( ^7 )
tt iSy indeedt much to be wiihed^ that
tnen would make it their daily pradlice to
dedii:ate fome few moments when thqr
riiib to devout meditadon and prayerst nor
PQght it ever to be omitted at the hour of
reft, to clofe the day, by recollefting how
we have paffed it. We are daily contraft-
ing guilt, and many things which ought
to be repented of, may efcape our notice,
and hereafter fwell the account againft us,
if not attended to, and correfted in time.
If what has been faid on this fubjefi-,
has had the defired efFeft of difpofing you,
to form a refolution of acquainting your-
felves with God and your own confcience;
leave not fuch a difpofition behind you at
the Church, but carry it with you to
your chamber, and your pillow. Let the
thought of God, and your duty towards
him be henceforth ever prefent with you
night and morning. Make but a trial of
this plain and fimple remedy, you will
foon find it operate in every circumftance
of your lives, and difFufe its influence over
ail
( 28 )
all your aftions. Your conduft will be
every day more and more conformable to
the precepts of the Gofpel, and if haply
through infirmity, or accident you err
from them, the return will be eafy, and
without delay.
SER-
C »9 )
SERMON III.
Epistle of St. James,
Chapter iv. Verfes 13, 14, 15.
Go to now^ Te that fay^ T^o-day or to-mor^
row we will go into fuch a city^ and con--
tinue there a year^ and buy^ and fell ^ and
get gain : JVhereas ye know not what Jhall
be on the morrow. For what is your life ?
It is even a vapour that appear eth for a
little timey and then vanijheth away. For
that ye ought to fay ^ If the Lord willy we
Jhall live, and do thisy or that.
E
jVER (ince the creation of the world,
the conftant fucceflion of mankind has
kept
kept an equal pace with the flow of time,
one generation has paffed away, and an-
other h^s rifen tip in it$ place, each year,
and day making fome change or other in
the temporary pofleflbrs of the earth*
View the fepulchres c^ the Great, the
Wealthy, and the Wife ; what do all the
fplendid titles without, more than mark
that fuch men have exifted ? Within is to
be found the fum of all human excellence,
Duft and Boneff.
That we too muft follow the genera-
tions of our forefathers, is a truth obvious
from the hiftory of every people, and con-
firmed too by the evidence of our own
daily obfervation ; fo familiar, indeed, are
the proofs, from their frequency, that we
give them but a momentary attention.
We feel, for a vVhile, the particular lofs
of a relation or friend, but overlook with*
out concem or application, the general
certainty and awfulnefs of death itfelf.
. Nor is this to be wondered at, when
\^ contemplate the bulk o£ ma^ind,. en-
gaged
( 3« )
gaged fo bufily as they are in the various
porfuita of tihds tranfitory life. Prcjefts
of gain, honour, or pleafure, find a place
in every man's breaft; even they whole
neceflities oblige them to rife early, and
late take reft, in order to provide them-
ffltves, and their fismiUes with a feanty
pCNTtion of d^y bread, even they, the
prudent smd ibber part at leaft, have fbme
more diftant oigeft in view to which they
pre& forward, in hopes by the acqmfition,
to obtain a favourable change in their cir-
cumftances and (ituation.
The prevalence of this expeftation, is
ft-ill more confpicuous in the higher gra-
dations of (bciety ; nor is the human mind
Ids impelled by imaginary than real wants.
Be the circumftances, or fituation in life,
ever fo favourable, be the prefent time
gratified by all the enjoyments of health,
affluence, and honours, flill neverthelefs
there appears in the generality of men
fomething wanting to fill up the meafure
of their content, which they endeavour tc^
^ . fupply
( 52 y
fupply by the purfuit of a diftant obje6l:>
So that it Teems to be the natural lot of
man, through the whole courfe of his ex*
iftence to depend for great part of his
fatisfaifiion upon futurity.
Byt, admitting the faft, as it is here
ftated, and that men are fo formed as ever"
to have in view the attainment of fome
greater good than what they aftually pof-
fefs. It may not unreafonably be afked.
Where is the guilt or folly in indulging
the hope of future advantages, and endea- :
vouring to acquire them, provided the
means emj^oyed are free from fraud, in-
jufticc, or oppreffion ? Is it not a difpofi-
tion both ufeful and laudable to be anxi-
ous for the future welfare of ourfelves and
our families ?
There is nothing in the paflage of my
text which can juftly be conftrued to im-
ply cenfure on a proper regard to our own
temporal concerns ^ nor is there the leaft
reafon to fuppofe that the Apoftle meant
tc^difcourage either prudence in the ma-
nage-
( 33 )
nagement of our fortune, or aftivlty iii
carrying into execution our lawful defigns
for its improvement.
True religion neither drives us to the
defert, nor to the cloifter -, nor is it necef-
fary that in order to be Chriftians we mull
ceafe to be men. Wealth, power, and
honours in the profpeft of life may reafon-
ably ftimulate and encourage us to aflion,
in the feveral departments we are qualified
to fill, without the imputation of avarice,
or unwarrantable ambition*
- The purpofe of the Apoftle is, to reprefs
the rage of an immoderate attachment to
the things of this life ; but principally to
reprove tlie prefumption of fuch as plan
their worldly fchemes without properly
confidering their dependance upon the
providence and favour of God.
Were men but candidly inclined to ac-
knowledge the fallacy of thofe arguments
whereby they find pleafure in being de-
ceived; we need but refer them to the light
of nature, for the difcovery of their folly,
C in
< 34 )
in fetting too high a value on the objefts of
their ordinary purfuits.
Reafon, unaflifted by revelation, has
ihewn with the force of truth and wifdom,
.the vanity of an exceflive fondnefs for any
thing which this world has to give, as
well from the uncertainty of life as from
the precarious duration and variable in-
fluence of the objefts themfelves.
The Apoftle infifts only on the firft of
thefe confiderations ; it is^ indeed, alone
fufRcient to eftablifti the charge both of
folly and prefumption on the vain boaft-
ing of thofe, who, confident either in the
fecurity of their exiftence, or fuccefs, fay,
^o-day or to-morrow we will go into fucb a
city J and continue there a year^ and buy^ and
felly and get gain : Te know not, fays he,
what Jljall be on the morrow ; Fxir what is
your life ? It is even a vapour that appear etb
for a little time^ and vanijheth away.
This plain refleftion, obvious as it is to
the underftanding, is, neverthelefe^ with
difficulty brought homb t9 the heart, we
readily
( « )
teadtly admit its truth, without adoptitig
it as a principle to influence our condu6t.
But of what avail is it that we are con*'
vinced of its truth, while it remains only^
a matter of barren fpeculation ? To what
purpofe are we perfuadcd, we muft fureljr
die, unlefs we arc infl:ru6led thereby how
WC ought to live ? Te knwi not wbatjhallbe
m the morrow^ the prcfent day may be the
hfl'^ this night thy foul be requited of thee.
Inftead^ then^ of anxioufly attending to
diftant projedls, which may poflibly never
be accompliftied at all, and if they fhould.
may produce confequcnces the very rcverfe
of what was expc6led from them, ought
it not rather to be our firft care, to fecure
the moments as they pafs, and to mak(:
fuch ufe of the time prefent, that we may
ever be prepared for an event which we
know fooner or later will furely happen
and for ought any of us can tell, may
happen before the morrow.
But, if folly and prefumptiori be juftly
chargeable upon tbofe who fpeak of theif
C 2 plans.
( 36 )
plans, as if they had an abfolute property
in the time to come, even when the ob-
jei5ls they have in view, are in their nature
not only lawful, but commendable, what
muft we think of their levity, who have
no higher purfuits, than the vanities of
drefs, equipage, and diffipation ? And with
how much greater feverity might the
Apoftle have reproved the arrogance of
others, whofe end propofed, is in itfelf
criminal, and the means of attaining it,
bafe and wicked ?
The text I have chofen, having cen-
fured the vain fpirit of confidence, fur-
nifhes us in the latter part of it with a
rule of condu6l at once applicable to
our undertakings, our condition, and our
duty. J> ought to fay^ if the Lord will,
ye pall live, and do this, or that.
No confideration can be more efficaci-
ous in correcting the nature of our defires,
than that which takes into their firft for-
mation the concurrence of God's will;
fuch a connexion of thought muft adt on
the
( 57 )
the mind iitiprefled with it, as the ihoft
peremptory rcftraint againfl all fchemes
of violence, fraud, or impurity. If our
defign be of fuch a complexion or tenden-
cy, that it will not bear to have prefixed
this qualifying introdu6lion, " if the Lord
Hjoill^'' confcience cannot, in a morediftinfl
manner, declare againft it; it ought at
once to be abandoned.
Nor is it fufficient that what we pro-
pofe be in itfelf innocent, the means em-
ployed in its execution, or the end we
have in view, may ftill render it criminal ;
" If the Lord will^''' is, therefore, as appli-
cable to the furtherance of our defign, and
the confequences of it, as to his permif-
fion for our undertaking it at all.
Sin, like the fruit which tempted Eve,
may appear pleafing to the eye, and if we
liften to the fuggeftion, that its confequen-
ces are remote, or uncertain, our fedu6lion
18 eafy; let its real quality be brought
at once to the teft of its correfpondence
C 3 with
( 38 )
with God's plcafure^ it will then inftantly
ftart forth in its natural deformity.
Nor Icfs fuitable to our condition, as
tranfitory and dependent beings, is the
precept of my text, which inculcates re-
fignation to the will of God,
The ijfues of life are in the hands of our
Creator, How many have periftied in tho
weaknefs of infancy ! How many have
been cut off in the vigour of youth and
manhood ! and even thofe who have at-
tained the full meafure of old age, have
upon the review found the term of life
but as a fpan long — us a vapour it batb
vanijbed away.
Fearful and melancholy as death may
appear to men unaccuftomed to reflect
upon it willingly ; a fenfe of guilt only,
or an inordinate attachment to the things
of this liplf exhibit it furrounded with
horrors.
It muft, indeed, be acknowledged, that
frail and imperfeft as human nature is,
and
C 39 )
and fenfible as the very befl: among us
muft be, how far they fall (hort of uner-
ring obedience, the profpedt into that
fcenc which lies beyond the grave, though
illumined by the chearful rays of light
Chriftianity has diffufed upon it, muft ftill
be folemn and awful -, nor can we look
forward to the feparation from all we hold
dear to us, which is furely, and fhortly
to take place, (though but for a feafon)
without yielding to the tender concern, •
and aiFe6tions of humanity; the more,
however, we are prepared to expedt the
lofs, the lefs grievous will it be to us, and
by accuftoming the mind to contemplate
death at a diftance, we fhall find on his
nearer approach, that he is difarmed of all
his terrors.
A fubmiffive refignation to the difpofal
of God's providence, is a matter of duty
alfo, as we are altogether dependent upon
his power, goodnefs, and mercy for all we
have, and all we hope for. JVbaf^ indeed^
have we that we have not received? Now if
C 4 'tce
( 40 )
ioe have received it^ why hoafi wty as if v^
had received it not ?
Whatever, therefore, O man, maybe thy
lot in Ufc, remember, that it is a trial im-
pofed upon thy humiUty, or thy patience.
Has God blefled thee with riches and
profperity ? — Put not thy truft in their
abundance, but employ them to the good
of thy fellow-creatures, and God*s glory.
Confider thyfelf entrufted with that which
is dangerous in its abufe, and which with-
out gratitude, humility, and benevolence
cannot be turned to thine own advantage.
Art thou poor, infirm, afBicled ? — Pati-
ence and refignation are the virtues more
particularly required of thee. David even
ifter he was exalted from a private ftation
to the throne, thought it good for him
that he had been affliSled. And better^ fays
the wife man^ is it to go into the houfe of
mournings than to the houfe of joy^ if the
living will lay it to heart.
In every condition, not lefs happy than
religious, is that man, who, fenfible of his
de-
( 41 )
dependence on God, and confident in the
divine goodnefs and juftice, can fay with
Job, the Lord gave ^ and the Lord hath taken
awciy^ blejfed be the name of the Lord!
After all our reafonings, it will, never-
thelefs be found that the mind of man,
muft ftill look beyond the prefent hour;
we are made for futurity, we cannot, we
ought not to forget our intereft in it.
The aim of this difcourfe has been only
to divert you from engaging too much of
your attention to the tranfitory concerns
of this Ihort, and precarious ftate of exift-
ence.
Let us, therefore, but transfer our hope
of fomething ftill to be enjoyed away from
this world, to that happinefs, which God
hath prepared for them that love him in
Chrift Jefus. Let us ftiew forth our love
by obedience to his commands, then may
our defi'res, our expe6tation, and our con-
fidence have an unbounded fcope for a6ti-
vity in the purfuit.
The good we then fhall have in view,
will
( 42 )
vrill fiitjeft us to no difappointments,
unmixed in its nature, certain in its efFeft^
wA in its duration, lading as eternity. —
—That we may all finally partake of it,
God of his infinite mercy grant, through
jcfiis Chrift.
SER.
( 43 )
SERMON IV.
First Epistle to the Corinthians,
Chapter xv. Verfes 17, i8, 19, 2cx, '
If Cbriji be not raifed^ your Faith U "oatn ;
ye are yet in your Jins. ^hen they alfo
which are fallen ajleep in Cbriji are pe-^
rijhed* If in this life only we have hope
in Chrijly we are of all men mojl mife-*
rable. But now is Chrijl rifen from the
dead^ and become the firji fruits of them
that Jlept,
St. PAUL throughout the chapter of
which thefe words of my text are part,
treats expreflly of the General Refurrec-
tion
( 44 )
tion of the Dead ; and what he delivers
on this article of Faith, merits our moft
ferious attention, whether we confider the
importance of the fubjed itfelf, or the
force of his arguments concerning it.
The principal evidence on which he
maintains that the Dead fhall rife again,
is the adlual inftance of Chrift*s Refur-
reftion 3 on the truth of this fmgle fa6t',
he refts indeed the whole fyftem of Chrif-
tianity. If Chrijiy fays he, be not raifedy
your Faith is vafn^ ye are yet in your finsy
and they which are fallen ajleep in Chrijl are
perifjed.
That the Meffiah, in the execution of
the gracious purpofes for which he was
to appear in the world, fhould fuffer an
ignominious death, had been plainly fore-
told by the Prophets. Thus therefore it
behoved Cljirift to fuffer, ere lie affumed
the chara6ler of our Redeemer ; nor could
there have been fuch ample ground of
affurance as there is, that he had obtained
for us the victory over Sin and Death,
had
( 45 )
had he himfelf been fwallowed up in the
grave, and his fpirit left to reft as under
the common lot of mortality. To his
Rcfarre6liori our Saviour had appealed
before his death for the f ulleft teftimony
of his divine charafter, and had he not
aftually rifen again, the conclufion could
ha^ been no other, than that he had im-
pofed upon his followers, and that fuch
as had died in the confidence of his in-
terceffion, had perifhed under a vain ex-
peflation.
St. Paul not only admits this reafoning
to be juft, but adds likewife, that his owa
conduft, and the condu6l of the Apoftles
in attefling the truth of Chrift's refurfec-
tion, was abfurd on any other fuppofition,
than the certainty, that Chrift had aftually
rifen, and the firm perfuafion that they
in like manner fhould rife again from the
dead.-T — If in this life only we hofoe hope in
'Chriji^ we are of all men mojl miferable.
In this mode of reafoning the Apoftle
neither .appears to proceed on doubtful
evidence,
C4
<4
( 4<5 >
cAadence, nor to be hurried away by th^
zeal of enthufiafm. He reafons coolly^
and methodically j *' We ^ho make pro-
** feflion of Chriftianity are fubjeft on
that account to contempt^ and re-
proach, to perfecution, imprifonment^
^* and death j confidering then our fitu-
*' adon with refpe6l to this life only^ it
** is evident we can gain no advantage by
*' our conduct ; on the contrary^ we ex-
" pofe ourfelves wilfully to all the evils
^ which are infli6ted upon us, and are
^* confefledly more miferable than other
** men* It muft therefore be acknow^
ledged that having no interefl in im^
pofing an untruth upon you, we our-
felves at leaft muft be perfuaded of the
** faft we atteft, and truft to another ftatc
** of exiftence for the recompence of our
** prefent felf-denial and perfeverance."
In anfwer to tiiis it may be faid, — ^the
argument does indeed prove, that th*
Apoftle, and his aflbciates were fully fatis-
£ed with the evid^ce^ but they might
ftili
€6
C6
< 47 )
.ftill believe upon evidence infufficient to
cftabUfti the faith of others who havip
more difcernment, and lefs credulity*
The point then to be farther confidered
is, whether the witnelTes of fo extraordi'*
nary a fa£l were not deceived.
Were they hurried away by an afieo-
•tionate attachment to their mailer^ or led
iTitQ the miflake by that natural difpofi- '
tion we all have, of readily admittinig
what we wiih to be true ? — Such in-
ftances are not uncommon in the hiftory
of the human mind.
But impreffions of a dire<£l oppofite
tendency appear to have prejudiced the
Apoftles J po fooner was Chrift led away
to judgment than his followers at once
forfook him, and fled. They all forfook
him, though they were confcious of his
innocence, and had feen the rooft ftriking
inftances of his power, and authority*
Peter indeed had the courage, perhaps
rather the curiofity only, to attend the
event of his txial s but he who I|ad (a
lately
( 48 )
lately acknowledged him to be the Son of
the living God, and had zealoufly pro-
feffed his refolution rather to die with
him^ than to deny him ; he who in the
iirft tranfport of his paffion had drawn
the fword in his defence, no fooner faw
him led away to the judge, than he de-
nies, with an oath, having ever had the
leaft connexion > or acquaintance with
him.
We do indeed read that the Difciples fo
far recovered from their confternation, as
again to affemble themfelves together foon
after their Maftefs death, the meeting
being held privately and the doors fhut,
for fear of the Jews. The apprehenfion
for their ptrfonal fecurity was too well
founded, they knew, that fufpicions had
been entertained of their having a defign
to fteal away the dead body ; had they
been difcovered together, they might pro-
bably have fallen a facrifice to the popular
fury, which the Chief Priefts and Pha-
rifces had excited againft them. — At this
meeting
( 49 )
meeting the firft intelligence was brought
to them of Chrift being rifen from the
dead, by ibme women who had vifited his
fepulchre with fo little expectation of
finding him alive, that they had carried
fpices with them to embalm his body.
Nor were the Difciples more fanguine,
or credulous J the words of the -women Jeem-^
ed to them as idle tales , and they believed them
not. So that notwithftanding Chrift had
foretold to them he would rife again on
the third day, ., and the morning of that
day was come, only two of the company
had courage, aifeftion, or curiofity enough
to go to the fepulchre for farther infor-
mation.
Even the repeated evidence which was
prefentcd to them, did not meet with an
eafy reception ^ the fame day at evening,
when the doors were ftill (hut for fear of
the Jews, our Saviour himfelf appeared in
the midft, and although they muft have
been prepared for this circumftance by
what had before been related to them,
fo far were they from credulity, or from
D yield-
( 5^ )
yielding an eafy aflent to the report of his
refuFre6lion, that they wwe terrified, fiij>-
pofing they faw only his fpirit, nor wottW
they be convinced to the contrary, until
Jefus kindly condefcended to fubmit to the
fuUeft proof which their fences could rci-
quire, or admit. He called for meat aid
did eat before them, he invited them ta
touch his body, and be fatisfied that it
Wis real Flefli and Bone.
St. Thomas happened to be abfent fron?i
this meeting, and though the circum-
ftances of evidence were related to him,
fb little fatisfied was he with the teftimo-
ny of his brethren, that he ftill declared
the mere fight, and touch of his Mafter
could not convince him, he muft put his
fingers into the print of the nails ^ Z!eiAthruJi
his hand into his fide. Chrift invited him to
do fo, and fiothing could more forcibly ex-^
prefs the Apoflle's convi6lion than his imme-
diate exclamation. My Lord! ^nd my Godf^
Whoever candidly attends to this rcla*
* St. John, ch. XX* vcr. aSt
tion
I
tion cannot furdy fufpeft the Difciples to
have been either prejudiced by afFeftion,
w hurried away by credulity, to hazard
their lives in attefting to others a faft,
which, it appears, they themfelves had
been fb very flow of heart to believe.
Nor was there any thing in the man-
ners, and characters of the Apoftks which
can afford the leaft pretence to treat them
as vifionary enthufiafls. The hiftory of
their a9:s, and their writings alfo are iri
our hands, which exhibit a convincing
pTObt of their fimplicity, veracity, and
dilinterefkdnefs.
It is ihdeed true, that oh a fudden a very
furpriling change took place in their con-
duct. Thdr fears were wholly forgotten,
arid regatdlefs of threats, mid imprifon-
ment, they not only bore witnefs to the
Refurrc6tion of their Matter, but boldly
charged the Chief Priefts, and Elders with
having crucified the Mefliah. To what
could fuch a daring aflertion be imputed
but to a clear and pofitive conviftion,
D 2 that
( s^. )
that Chrift was really rifefn. from the
Dead?
Th« foundation, therefore of otir Faith
ilandeth fure a^; the fore? of te(^naony
can make it. . It is confirmed too both .by
nature, and- reafon, that the Dead^ fliall
rife sgaiii. ^ .'
For .tOjVvhat end was the defirC; of. Im-
mortality implanted in the human: breafl:,
and why -are we formed to entert?dp a
conftanti.hope of future happinefs, if ^nei-r
thcr be attainable ? .;[ •
When we contemplate the wonderful
difplay of defign in the creation^ and dif-
pofition^of the univerfe, and feef how
admirably adapted it is to the u&;rand
convenience of man^ can we reafonably
fuppofe that He for whom all thefe things
were made, was intended for no' ; farther
purpofo of divine- wifdom and goodnefs,
than after this (hort, imperfeft, and f jail
exiftence, to fink into annihilation ?
What means that fearful anxiety, which
fo diArafts the Sinner at the approach of
Death ?
( 5i )
Death ? Whence that.fmile of peace and
fecurity on the countenance of the Juft,
if ! after this life there be no refurre^lion
from the dead ?
Admitting however that the profpe^
into a future hfe was indiftin6lly feen
under a ftate of nature, it is now brought,
fully to light by the Gofpel.
Since, therefore Cbriji is rifen from the.
Dead, and become the firfl fruits of them
that Jlept^ we in like manner (hall furely
rife again, and every man muft then re- .
ceive the reward of his condudV, be it
good or. evil. Judge ye for ycurfelvesy Bre^
thren^ what manner of perfons ye ought to be.
It were better for the impenitent fmner
that all ftiould end in the grave, than for
him. to rife to judgment, who has nothing
to hope for, and every thing to fear.— —
Whofoever therefore looks for peace, and
comfort from the knowledge of this great
truth, fhould according to the exhortation
of St.^ Paul purify himfelf, that like as CbriJl
was raifed up from the dead by the glory of
D3 the
( 54 )
the Father J even fo he alfo JhouU walk in
newnefs of life.
Awake then thou that fleepeft, from thy
Ipiritual flumber, arife from dead works.
Vain is the imagination, that bccaufe Chrift
died to fave finners, and rofe again for their
juftification, all fuch as merely admit the
fa£i, will confequently be faved, or thofe
juftified who wilfully perfift in their wick-
ednefs. The fufFerings of Chrift will in
no wife avail thofe who are not made con^
formabk to bis death by dying unto fin, and
mortifying their evil lufts; neither c^
any man reafonably expefl to partake of
the benefits, and glory of our Lord's Re-
furre6lion, who is not planted in the likenefi
thereof by the reformation of his life.
Faith then in the merits, and inter*
ceflion of Jefus Chrift is the right prin-
ciple of a<5lion, but holinefs muft be the
end we aim at. Let the belief of a future
ftate be firmly rooted in your hearts, but
not fufFered to lie there a barren Ipecu-*
lative truth; meditate uponit^ and cheriih
it.
( 55 )
it, till it acquires a predominant influence
over every thought, word, and a6ti )n 5
there is no gbod affection which it may
not affift ami ftrengthen, no evil inclina-
tioti which, under the bleffing of God*s
grace^ it may not effectually reprefs.
Itisalfo the fureft fupport a man can
liaye ih difficulty, and diftrels. It teaclv-
eth the befl leffon of wifdom as well ais
tiuty, namely,^^ tliat of patient fiibmiffion
to the will of God, under the firm per^
ibafion, that he hath appomted a day^ in
which he will judge tlie world in righte^
oufnefs, and deal inlpartial juAice to all
mankind.
The hurry of bufmefs in fome men,
and the diffipation of pleafure in others,
are but too apt to turn afide the mind
from the more diftant profpeft of a fu-
ture ftate i it is the duty therefore'' of the
•Preacher to remind you, that thefe things
.win fliortly pafs away like a dream > a
new foeiiie will tiicn open itfelf, fubjeft
ncithefc to chdnge nor limitation. How
/ D 4 foon
( 56 )
foon we may enter upon it no man know-,
cth ; millions have paffed at the firft ftep
from the Cradle to the Grave. Neither
Riches, Strength, nor Youth itfelf. can
fecure to their poffeflbrs a - finglc day.
Nay the prefent hour may be our Jaft-,
and the account of our deferts be clofed
before night until the day of final retri^
bution.
Let it therefore be your frequent, your
daily praflice, to examine into your hopes,
and fears on the fubjeft of a future ftate 5
can ye meditate on that ibiemn theme
without the ftings of a wounded confci-
ence ? Happy are ye ! and the habit of
entertaining fuch refleilions is to you beft
recommended by the fatisfaftjon you muft
derive from them ; if on the contrary no-
thing prefents itfelf to the mind but the
fearful expectation of wrath, feek not
peace as Fcli?^ did by putting off the con*-
fideration till a more convenient feafon,
but turn inftantly from the evil of your
way, no feafon can ever be found more
convenient.
( 57 )
convenient, certainly none fo proper as
the prefent.
God grant you the will to accept the
means of falvation through Jefus Chrift,
and to bring them to good efFe6l by the
affiftance of his Holy Spirit; to whom with
the Father and the Son be all honour^
and glory, now, and for ever.
SER'
( 59 )
SERMON V,
St. Matthew,
Chapter v. Verfe ij\
Tiink not that I am come to dejlroy the Law or
the Prophets^ I am not come to dejiroy^ but
to fulfil.
Jr H E Jewifli Religion before the coming
of our Saviour, was much corrupted from
its original purity. The nation wasdi-*
vided into fefts and parties, eager in their
difputes about the forms and ceremonies
of worfhip, while they negleded the prac-
tice of holinefs-r-attached to the fliadow
of religion they forgot the fubftance of it.
The
( 6o )
The chief divifion was that of the Sad-
ducees and Pharifees ; the firft feem to have
derived their opinions from the philofophy
prevalent* in the Gentile world. They
denied the Immortality of the Soul, the
Rcfurreftion of the Dead^ and the Being
of Spirit or Angel ; it does not indeed
appear, that they profeffed to dilbelieve the
cxiftence of a God, but if they worfhipped
him at all, it could be with the expe6la-
lion of no other recompence, than tem-
poral bleffings. Their opinions., however,
lb little fuitcd to the natural afFeclions of
Hope and Fear, which alternately prevail
in the human mind, were not generally
admitted 3 nor was either their reputation
or their authority eqiial to, that of the
Pharifees^ who by an affe6led.fan6Uty of
life. And a fcrupulous obfervance of the
cerfimohial law, had acquired the higheft
charafter for piety, and were held in much
veneration by the people ; thefe fair ap-.
pearances impofed upon the ignorance
9rtd : credulity of the multitude j it is,
y-' never-
( 6i )
ncverthelefs, evident from feveral cir^
cumftahces of theic conduft, and from
the exprefs charge of our Savjbur, that
inwardly they were worldly, falfe and
vain, and therefore aptly compared by oucr
Lordtb fepulchres, adorned and beautiful
without, but within full ofrottennefcand
bones, 'L.;i. '
Chriftianity had a direft tendetiCy to tx^^
pofe the rerroneous doftrines of one:fe^>
and the vain pretenfions of the other. Tho
main puirpofe of Chrift^js miniftry.was to
bring life and immortiality to light, but as
the moft convincing argument depended
u;)^n his own refurreftion /rom the deJid,
It was not probable that the Sadduceea
would be at the trouble to coptradidlhimor
contend with him ; conceited as they were
of their own.wifdom^ and but little in-
terefted (as they imagined) in what be
taught, it was natural for them to defpife,
or difregard both him and hisdo6lrine.
On the other hand, as our Saviour ad-
jkeflfed himfelf to the multitude, and plain-
ly
( <52 )
]y taught that true iteligion did hot con«
fift merely in formal attention to the cert-^
monials of the law -, that an oftentation of
fafHng and prayer, although it exhibited
the fign of holinefs, was yet far removed
from the eflfence of it, that it was in vain
to walh their cups and vefTels, uhlefs theif
hands were innocent and their hearts were
pure. The application was too obvious
for the Pharifees not to fee that their
character was alluded to, and their import-*
aace in danger, fince it was on thofe very
obiervances they had founded their credit
and authority.
Through fear, however, of the multi-
tude, who regarded Jefus as a prophet, they
were reftrained from laying violent hands
upon him i to countera^ this imprefllon,
then, and to degrade his charadber in ther
eftimation of the people, they represented
him as a profane companion of Publicanat
and Sinners, a Breaker of the Sabbath, and
a fetter-forth of New Doftrines*
Our bleii^ Lord was well aware of tl^
pre*
i 63 )
{)¥^udices which might be conceived againft
him from this mifreprefentation ^ he, there^
fore, obviates the charge by forewarning
hj^ diiciplei hot to think, that he was come
t6 difir&f the ham and the Prophets^ but to ftd^
filthm^ 27// fyea^en and earth pafs^ faid he,
9»iJ^or one tittk Jhall in no imfe p^sjrom
the Lm, tin all be fulfilled.
The occafion and intent of our SavioQr^s
dackration in my text, being thus eJi^
pijEdned, 'die farther objed of this diicourfe
is to pcknt out to you in what manner
Chrift fulfilled the Law, ^d the Prophets,
. By the Law and the Prophets is plainly
underftood that rule erf life delivered from
God to the Jews by the Mofaical difpen-
Ifation, and which from time to time wa$
confirmed and inforced by fucceeding re-
vdattons. It confifted of two parts, the
ceremcmial ordinances, whidi derived their
obligation from the poikive conunand oi
God, and the moral inftitutes, which to^
gether with the exprefs authority of the
diirifaiewill, had«thefan6tionof confcience,
and
( 64 )
and correfponded with thofe diftin£tionf
of right aod wrong, which are jutural to
the human mind.
. God had been pleafed in the early age
of the world, to feleft the defcendants of
the righteous Abraham from among the
nations of the earth, in order to keep up
the knowledge of himfelf among men, and
to perpetuate the promife and hope of a
Redeemer, until the time of its accom-
pliftiment fliould arrive. Whoever, keep-
ing this defign in view, attends to the
nature and fcope of thofe ordinwices,
which wiere blended with the cdvjji polity
of the Jews, will eafily difcern the relation
which that Angular ' inftitution h^d to the
coming and office of the Me^ffiah.
A diftinftion was ordered to be pre-
ferved, not among the feveral tribes only,
but among the particular families of each
tribe, until the Hope of Jfrael fhould ap-
pear, and his defcent be afcertained from>
the tribe of Juda^ in the houfe and lineage
of David j when the end, therefore, of
this,
( «5 )
this, aild fuch like ordinances was attained,
the means became no further neceffary and
of coiirfe were to ceafe.
The fame conclafion extends alfo to the'
Jewifh facrifices, which St- Paul obferves
to have had only ajfoadow of the good things to
tme^ meaning the Death of Chrift 5 i? was
not pqlfible^ fays the Apoftle, that the blood of
bulls arid goats Jhould take awayjinsy nor could
thofi facrifices which were offered year by year
Continually y make the comers thereunto perfeSt.'^
There was, then, no intrinfic efficacy
in thfe burjfit offerings themfelves; the^
fervedj indeed, to teach the Jews that the^
fttfod iii iieed of fome atonement and me-
diatiotl, fhey led them to the knowledge
of the Meffiah^s chafafter, and difefted
tfeeif hopes to the rtiercy 6i God, through
the facrifice of Chrift's blood ; he hj ofFer-
fng himfelf once for all to be the pf opiti-
^tlbii for the fins of the whole world, made
the figured alluding to his death, of no
f^thti life arid ri^c^ffity*
f £p. to ftct. ch. X. Ycr. i. 4;
E From
( 66 )
From the time, therefore, that the LiW
and Prophets were thus fulfilled by the
coming and death of Chrift, God appears
to have withdrawn that particular regard
by which he had fo long diftinguifhed the
Jewifh nation j their laws, their govern-
ment, and religion fubmitted to the will
of their conquerors ; their magnificent tem-
ple was deftroyed, their country taken from
them, and a miferable remnant was dif-
perfed over the whole earth, carrying every
where with them to this day the proof of
their own obilinacy, and bearing an unwil-
ling evidence to the truth of Chriftianity*
. Thefe calamities which befel the nation,
rendered the obfervation of great part of
the ceremonial law no longer prafticable ;
its obligation had ceafed hefqre, on its
purpofes being completed. * > •
But the Mofaical difpenfttjon was not
only a fyftem of cerempnid inftitiition i
it contained alfo the choiceft precepts, of
morality, inforcing, under ;^t]ie authority
of God's exprefs comnfiajid, the pra6ticc
of
( ^7 )
Bf what our reafon mull: at once admit
And approve, as conducive to the general
happinefs of mankind.
Notwithftanding the many difcoveriesj
and improveipents which had been made
in the other branches of knowledge, the
heathen fy ftems of morality were very partial
arid defeftive, and although the Gentiles
did hy nature certain things contained in the
iaw\ and were able by their own fehfe of
good and evil, to become in fome refpefls^
a law unto them/elves -, yet the command-
ments delivered from Mount Sinai to the
IfraeltieSj difplay an excellence fo fiiperior
to what the Gentile world had been able to
"difcover, that from their internal evidence
alone, we might reafonably conclude they
were written by the finger of God.
It is, neverthelef?, plain that the Moral
Law, was not delivered in its fuUeft extent
to the Jews before the coming of Chrift ;
it comprehended indeed in general terms
the outlines of the duty which arifes from
the relation we bear to God, and each
E 2 other 3
( 68 )
Other 5 but in a manner correfpondent to
the divine intention of leading to a farther
revelation, which Mofes himfelf had de-^
dared fhould in due time be made known >
T^he Lordfaid to me^ I mil raife them up a
prophet from among their brethren like untq
theey and will put my words into his mouth and
he pall /peak unto them all that I Jhall com--
tnand bim^ and it pall come to pafs that who-
foever will not hearken unto my words ^ which
he pall /peak in my name^ I will require it of
him.
St. Paul, therefore, juftly obferves, that
Chrift obtained a more excellent minijlry by
how much alfo he is the mediator of a better
covenant which was ejlabliped upon better
promifes^
The change which was io. take place in
the divine ceconomy by Chrift*s miniftry^
was manifefted at his transfigtiration pn the
mount ; no fooher had the fceiie of glory
clofed with the voice from heaven com-
* Ep. to Heb, ch. viii. ver. 6r
manding;
manding his difciples to hear him, than
they lifted up their eyes, and faw Jefus
alone ;• — Mofes and Elias had difappeared,
the Law and the Prophets gave way to the
Gofpel.
riaving explained to you the manner
in which Chrift fulfilled the Ceremonial
Law, I proceed to Ihew that he completed
alfo, and brought to perfe6tion the Moral
Law.
Whofoever will candidly attend to the
fevcral precepts and do6lrines delivered in
the courfe of Chrift*s miniftry^ and re-
corded m the New Teftament, will find
rules of life adapted to all the various cir-
cumftances of our condition^ as dependent
and focial beings.
The Gofpel inculcates a fpirit of purity,
of meeknefs, and benevolence, unlike every
thing which had before entered the mind
of man ; the moral and focial virtues are
there fet in a fuller light, than they had
ever been feen in before, and carried to a
lligher degree of perfe<5lion than they had
E 2t l>eeiv
( 70 )
been by the beft inftitutes of Heathen phi*
lofophy, or even in the difpenfatipn de?
livered by Mofes.
It was the declared obje6l of theMofaical
difpen ration to reftrain the propenfity of
the Jewifh Nation to idolatry ; it forbad all
a6ls of Violence and Injufticej it pre-
fcribed rules for the External Worlhip of
God, and regulated the vifible intercourfe
of men with each other ; But Chriftianity
flopped not there j it dire£led its influence
to the heart 5 it required its difciples to
worfhip the fame God, not with formal
rites and ceremonies only, but infpirit and
in truth : It forbad not merely the Comr
miffion of a crime, but the Secret Inten-
tion, and commanded men tq abftain evei>
from the Appearance of Evil,
In contradi6lion to all the vain ideas of
pride and ambition, and in oppofition to the
bent of the JewiQi Nation, our Saviour bids
his difciples learn of hin^ to be meek and low-
ly, and mean as this felf-denying principle
may ftill be thought by the worldly mindr
( 70
cd, yet nothing is more certain, than that
Pride was not made for Man ; Humility,
Meeknefs, and Refignation, properly be-
long to our condition as Weak, Depen-
dent, and Sinful Beings, and whatever
claim a haughty and affuming condu6t
may have to the pre-eminence of this
world, yet blejfed are the poor in fpirit^ for
their^s is the kingdom cf Heaven.
With refpeft to Benevolence, the utmoft
ftretch of it had gone no farther, than to
comprehend kindred, friend, ^nd country;
mankind without this circle were Aliens
at leaft, if not Enemies, and agreeably to
this limitation, it had been faid, ThouJJoak
love thy Neighbour and hate thine Enemy i
But Chrift fays. Love your Enemies — Blefs
them that eurfe you — Do good to thefn that
bate yoUy and pray for them that defpitefully
ufe and perfecute you.^ Such is the nature
of that charity which teacheth us to look
©n all men as brethren, and which our
♦ St. Mat. cb, V. ver. 43. 44*
E4 Lord
' ( 7« )
Lord was pleafed fo to prefer before the
other focial virtues as to make it the pecij-^
liar diftin6J:ion of his difciples. It is the
xnoft beneficial- afFe6tion of the human
mind, as well as the moft pleafing; it
clofes the breach of civil diftinftion j it
alleviates the fufFerings of pain and fick^
liefs ; it fupplies the wants of the needy,
and adminifters comfort to the affli6l:ed
Ipirit ; Jn a word — it links the happy and
the unhappy together, recommending them
to each other by adls of kindnefs, and re-
turns of gratitude.
Chriftianity, therefore, may juftly he
confidered as the perfeftion of the Moral
Law ; but this is not all its excellence ; we
are indebted to it for the moft fublime
idea of the Supreme Being — for the cer-
tainty of a future ftate — for the affurances
of divine mercy in remitting ourfiqs upon
repentance ^nd faith — for the gifts of
grace here, and for the promife. of an eternal
recompence for our fmcere endeavours here-
after. Hencp arifes the richeft fource of
Cpn-r
( 73 )
|X)nfolation, peace, and confidence ; henc?^
the nobleft incentives, the beft encouragei^
jnent, and the fureft fupport of perfever^
ing virtue*
Let me, therefore, recommend to your
ferioufi confideration the following reflec-
tion— ^That fince all the knowledge de-
rived to man, from the light of nature,
and former revelations, were but intro-
du6lory to that difcovery of God's will
by Jefus Chrift, we are not to expe6l
9ny other extraordinary communication of
God's wifdom^ for the reformation of the
world.
The Law and the Prophets are fulfilled.
Life and Immortality are clearly brought
to li^ht by the Gofpel, and our duty ij
diftki6lly marked out to us.
If, therefore, we wifh for, or fear a fu-
ture flate, we ought carefully to attend to
what ns required on our part towards the
attainment pf everlafting falvation. He
that rejeSietb me^ (faith our Lord) and re^
feiveth not my words^ batb one that judgetb
jbim ;
( 74 )
^im ; the word that I have Jpoken^ the Jame
fitatt judge him at the^ lajt dayJ^
God grants the^refore, tiiat we may all
cheerfully embrace, aiid henceforth ever
hold fall the bleflfed hope^^ which he hath
given us in our Saviour Jefus Chrift, to
whom, with the Father, and the Holy
Ghoft, be all honour and glory now an(i
for ever.
S£H«
i 75 >
St. John,
phapter xx. Verfe 31.'
0>efe are written that ye might believe that
Jefus is the Chrift, the Son of God, and that
believing, ye might have life through bis
fiame.
JL HE completion of tl)e prophecies con^
tdned in the fcriptures of the Old Tefta-
pent by the Birth, Life, Death, and Re-
furreftion of Jefus Chrift i$ a convincing
proof that he was the extraordinary per-
son foretold by the prophets, and expedted
by
( 7^ )
by the Jewlfh Nation under the name of
the Mefliah.
His ch^rafVer was farther declared and
confirmed by the manifeftation of fuperna-
tural authority in the operation of miracles.
The dodtrine, alfo, which he delivered,
confonant altogether in its principles to
<he perfe6lion of the divine attributes, and
adapted to the ipiiperfedion of human na-
ture, affords a collateral evidence that the
difpenfatipn of Chnftianity, is of God'§
appointment.
Forcible as either ai^ument is when
taken fcparate, yet like the parts of % well
compared ftru6lqre they derive addit;i(^al
ftrength from their connexion with each
other.
It has pleafed God that the facred pro^
pbecies (hould be ftill preferyed to us^
the hiftory too of the fa£ls relating to
their accompliftirnent, was written under
the divine influence, for the inftruclion
^of after ages, by men ahofen to be eye-
wit^
WitnelTes of the truth, whofe record has
lieeh uninterruptedly tranfmitted dowii
from their time to our own.
The gracious defjgn of God's providence
nerein is obvious, that we who could riot
be of the number of fuch as believed, be-
Caufe^they faw, might ftill partake of the
bleffing extended by promife to thofe Who
liave not feen, and yet have believed, T'bat
ive alfo might have life through his name.
It is a common phrafe of fcripture to ex-
^refs whatfever is moft excellent and defir-
able to us by the term Life y tut a ftate of
eternal happinefs in the world to com^^ a^s
it is the confummation of all the bleftings
of the Gofpel, fo it feems to be unquefti-
onably what is intended in the text, as will
appear alfo by comparing it with other
parallel paflages in the fame Evangelift >
, Whofoever believetb in him^ faith St. John,
poqll not perijhy but have eternal life; and, in
the fame chapter, JFJ? that believetb on the Son
bath ^ethftinglife.^
, ' * St. John, ch, iii. ver. i6. 36.
Re-
( 78 J
kegeneration from tKe death of fin> and
juftification from the fehtence of paft
tranfgreilions ire alfo included in the terni
Life. St. John fays^ JVhofoever believetb
ihatjeftis is the Chriji^ is born ofGod^ and
St. Pauij fpeaking of his fanftification, fays
i'he life thai t now live iri thefejh^ I live by
the faith of the Son of God, ^
in which ever then of thefe fenfes the
word is taken, it makes ho other difference
than that in the one, it is coilfidered as the
preparation for the hap^ihefs propofed t6
us, in tiie bther as the confummatiori of
It ; both are the rewards of faith in Jefus
Chnft.
feut the main Arefs ot the inquiry upon
tins fubjeft, lies in the following queftiorii
. What is the nature of that Faith' or Belief
in Chrift whereby we have life through his
name?
Various are ttie conceits into which
men have beeri led by the zeal of contr<>-
* Firft Ep. of St* John, fch. v, ver. ic
-i Ep. to Gal. cli. ii. ver, 20.
( 79 )
verfy, and fuch has been, and I fear is thfi
extravagance of fanaticifm as to oppofe
faith to morality, and to fet at variance
with each other, what ought ever to be aa
infeparably as they are naturally allied,
differing only as caufe and effeft*
Whoever will be at the trouble to conv»-
pare the feveral paflages of fcripture where
faith is fpoken of, and adopt the plain and
obvious fenfe of them, confidered together
as forming a complete fyftem of reli^ous
duty, cannot be at a lofs to difcover, that
the Faith requiitd of a Chriftian, is fuch
a firm perfuafion and acknowledgement of
Chrift's divine authority, as implies the
obligation of unreferved obedience to his
commands, and a full confidence, that
through his mediation the gracious pro-^
mifes of God to mankind will finally be
accomplifhcd.
. I fhall endeavour to confirm this idea
hy recommending to your attention in the
firft place, what is faid on the nature and
' excellence of Abraham's faith.
St.
( 8« )
St. t^aul calls him the father (f alliheM
that believe^ though they be not ctrcumcifed^
-ftnd it is enjoined by the Apoftle, that w4
ihould walk in the fteps of his faith j to thd
cndj that as it was (Counted to him for
righteoufnefs, fo rightfeoufnefs iriight be
imputed to lis alfo.
Abraham*s faith, thetefore^ being kt
forth as a pattern for us to follow, it is
heceffary that we attend to the tharafte?
bf it. For which it is proppfed to bur iiiiii
tation*
God having been pleafed tO ^ffure th4
patriarch, that in his feed all the nations if
the earth Jhould be bleffed^ he^ fully frerfuadeS
that what God promifed he vjas Able alfo tb
perform^ Jlaggered not^ but was Jlrong ih
faith y giving glory to God.
He regarded not the improbability of
the means whereby the counfels of the
Almighty fllbuld be efFefted, nor with the
viin importatice of philofophic doubt, ih^
# Ep. to Roftt. ch. m vcf. 1 1.
quired
( 8i )
quired How can tbefe things be ? but rea-
foning with himfelf on the truth and''
power of God, He againjt hope bt'tieved in '
hope^ relying altogether on the word of
the Almighty, for the execution of his
promife.
Under this perfuafion atfo the patriarch '
ftood firm io the fevere trial which God
was pleafed to make of his faith, by pe-
quiringhim to facrifice his fon, thefole'
heir of the promifed bleffing. He hefitated
not to obey, accounting that God was able to
raife him up even from the dead.
Hence it clearly appears that Abraham*s
juftification arofe not merely from faith as
the acquiefcence of his underftanding in
the nature of God*s attributes, but alfo
from his ready obedience to God*s will. His
faith was the principle or root, his works
were the effefts or fruits of it, the perfec-
tion of both, depended on their union with
each other.
But when the fulnefs of time was come
that the promife fhould be executed, and
F the
( 82 )
fbc Saviour of the world enter on the
minifhy of his office, a new propofition
preiented itfelf to the underftanding as the
teft of faith. It becanie for a whilp the
main article of controverfy whether Jefusi
was truly the Mefliah or no -, the aflent to
this: queftion was what diftinguifhed the
believer from the unbeliever ^ thus when
niany had taken oiFenjce at Chrift's dofhine
afti fprfaken him, Peter's profeffion. We
believe and are Jure that thou art Chriji the Son
of the Living _ God^ was received as a full
and fufficient teftimony that the twelve
continued firm in their confidence.
/.Agreeable to this profeffion was Mar-
tjia's anfwer, I believe that ^thou art the
Ghrijl.tbe Son of God iifhich Jhould come into
the^Gfld.
..^Nptwithjdanding, therefore, a general,
^d unlimited confidence in the attril^utes
of God had been in the earlier a^es of the
Wpri4> 'hp teft. whereby thofe had obtained a
&ogd, feport^i who looked ^9^ though they
did not receive the promife^ yet is it plain,
that
( 83. ).
that as foon as the Gpfpel was preached,
and' the proper eviiiences* exhibued to the
world,, an ackhowledgerherit of 'ChnftV^
divine 'chara6ter was a conditicin 'indlfperi* '
fably neceflary to the becoming hisdifciple. '
^ it cannot, hovvever, furely be fdppofed
to follow, that nothing more was urider-'^
flood by filch an acknowledgemeht, than
the bare aflent of the mind to the tVuth of
ibp fimple propofition. Faith in Jefus^
Chrifl^ to have its juflifying or faving qua-*
lity, niuft: then have included, and ever does
imply a hearty fubmifTion t6 his authority^
—an unfeigned difpofition to receive his*
doflrine, and obey his ordinances.
Multitudes there dbubtlefs were who
from the difplay of liil miraculous power,
entertained a ftrong perfiiafion of his mif-
liori from God,^ and made profeffion to be^
^is difciplcs 5 all fuch perfons were cer-:
tdhly iriTonie fenfe of the number of thofe
who believed, yet according to our Savi-
our's own declaration, their faith was of
ho aVaitTo long a;s it was unaccompanied
F2 ' .' ^ by
( 84 )
by the works which his authority prer
fcribed ^ Gan any thing be more exprefs
than his language in that refpeft? Not
every one that faith to me Lord! Lord! JJmll
enter into the kingdom of heaven^ but he that
doeth the wiil of my Fatfier which is in heaven.^
Although the mind, therefore, may not
be influenced by fear or falfe fhame, to
fupprefs an acknowledgement of the truth,
yet fo long as the compliance of the will is
withheld from the convi6lion of the under-
ftanding, we may conclude, the heart is
not right before God, and the believer has
no part in the promife of life.
Whatever then may be the degree of
perfuafion, unlefs l^table works accom-
pany it, it is no more the true Chriftian
Faith, than the body without the fpirit is a
perfeaman.
Thus far the inference is plain, that if
we acknowledge Jefus to be the Meffiah,
the Son of God, we muft acknowledge
him alfo to be our Lord and Mafter, we
♦ St. Matt. ch. viL ver. 21.
muft
( 85 j
inuft become obedient, and faithful fub-
jefts of his kingdom, ere we can enter-^
tmn any reafonable expe6lation to (hare
the benefits of his prote6lion.
It may ftill be alked, Is then the confef-
fii^g Jefus to be the Meffiah, and living
fuitably to his precepts all that is required
of us to the attainment of eternal happi-
nefs ?
The anfwer to this important qiieftioii
depends on the farther meafure of know-
ledge which we have or may derive from
the holy Scriptures, concerning the pferfon
or office of Jefus dhrift.
Whofoever is perfuaded of the truth of
his divine Miffion, is bound to believe what-
ever fh^l be revealed by him, or the Spirit
of Trtith proceeding from him, through
the tiiinifiry of the Apoftles, whom he efpe-
dally appointed^ to receive the truth from
him^ and (hew it unto us. He had declared
to them before his death, he had many
things to fay unto them, which at that time
they could not bear, and which were re-
F 3 fcrved
. ferve4 until. the coming pf the Hpl^ Cphoft,
. -who was to guide them into ail truth arter
Ills departure into Ht^vm. I have yet many
'■ ; ^J^^^S^'.t^ fay ^^^^^ P^» '^-^i ^^ cannot bear them
• . ^^^'jc?. ^owbeit^ when be,, the Sprit. of^T^rfitb
I . if comey \ he will guide you into all T^rutb.*. It
. I is plain therefore, that the whole lieht of
the Gofpel was not communicated ajt once
^;^cyen to the Apoftles themfelves, but like
^^^/h^patb of the Jujiby decrees Jbone forth more
and more unto the perfeSi day.
The, Do6lrine of Chrift*s ignominious
Death, and glorious Refurre£Vjon, could
^ not io eafily have beer^ \inderfl:o|pd x)r ad-
, ^ mitted before as after the fa6ls j how little
ji qualified tlie Difqipl^were to receive even
' the relation of thefe. thipgs, njay be feen
from the coi;du6l . of $t. Peter, when, in
J ,confequence of thq Apoftle's zealous pro-
jS feffion of his Faith, our Saviour began to
;^ ihew his difciples what, ftiould foon befal
«^. . him, he, favouring Jlill the things of men ra-
ther than of Godj grew impatient at the
* St. John, cluxvi. ver. I2, 13.
men-
( 87 )
jttiention of his Matter's fufFerings ; and
ihoreover, ere he was led to the Crofs, de-
fied having had connexion with or know-
ledge of him.
• Yet after our Lord's afcenfion we find not
only the faft but the caufe alfo of his
death corlfidered as fo eflentialan article of
Faith, that St. Paul, in his Epiftle to the
Corinthians, fuppofes them to have believed
in vain, unlefs they kept m memory what
he had delivered to them, that Chrijl died
for our fimJ^
The tircumftance alfo of our Saviour's
feffurreftiofi was fo ftrongly infifted upon,
that to the former requifition of conf effing
with the mouth the Lord JefuSy St. Paul adds
it, as an exprefs condition, and fhall bietieve
in thy heart that God has raifed him front the
dead^ thou Jhalt befaved.-f
bur Lord in his converfation with the
AJ)oftles, had occafionally alluded to the
efpecial purpofe for which he was to fufFer
* Firft Ep. to Cor. ch. xv. ver. 2. 3.
t Ep. to Rom. ch. x. ver. 9.
F4 death:
( S8 .)
death : he had told them, he was the living
bread ^ of which if any man eat^ he Jhould live
for ever ; and had added, with a forcible
affirmation, eerily, verily I fay unto ym, ex^
xept ye eat the jlej}j of the Son of Ma?i^ and
drink his bloody ye have no life in you : whofo
eatetb my flejh^ and drinketh my bloody hath
eternal life^ and I will raife Mm up at the lajl
day ; for myjlejh is meat indeed ^ and my blood
is drink indeed.*
Yet thefe fayings of Chrill:, how expfel^
five foever they may now appear of the fa-
crifice of his body and blood, which was
voluntarily to be offered up for the remif-
fion of fins, were not at the time they were
fpoken fo eafily underftood ; many even of
his difciples^ when they heard it, faid, this
is a hard faying^ who can hear it?
But when the Holy Ghoft had defcendedf
upon the Apoftles, and enlightened them,
they faw through the figurative expreflion,
and plainly taught, that God had fet forth
his Son to be a propitiation through faith in
* St. John, chu vi. vcr. 51. 53, 54. 55.
his
( 89 )
his hlood — that ive hcnae r^dmipthn thtough hh
hlobd^ the foj ghenefs offim^ according to the
riches of God^s grace*
Agreeably to tlie doflrine of St. Patil^
St, Peter fays, ''^e are mf. redeemed witbcvr^
ruptible things j as Jlher and gold^ but with
the precious blood of Chriji^ as of a Lamb witb^
out blemijhj and without fpot.^ Nor lefs tx-
prefs is the language of St. John: the blood
of Qbrijl cleanfeth us from all Jin. ^
From what I have fubmitted to your re-
colleftion of the Scriptures, concerning the
nature of that Faith which is fet forth as
the condition of eVerhfting life, I truft to
have made it appear, that it confifts not
merely in believing that Jcfus is the MeC-
(iah, the Son of God, fent by him into the
world to inftruft and enlighten the under-
ftanding, but that it includes repentance,
and obedience to his commands, together
with an affured but humble confidence,
♦ Ep. to Rom. ch. iii. ver. 25. Ep. to Ephe. ch. i. ver. 7.
t Firft Ep. of St. Peter, ch. i. ver. 18. 19.
§ Firft Ep, of St. John, ch. i. ver. 7.
that
( 96 )
that by the merits and fatisfaftiori bf his
death, he hath reconciled God to man ; and
purchafed, for all thofe who fincerely en-
deavour to fulfil the precepts of his doc-
trine^ eternal life.
Our faith therefore comprehends not
only (as that of Abraham's did) a diftant
profpe£l of divine mercy -, but we believe
that the knowledge of falvation is aflually
given, and that our fins are condijdonally
remitted by the death of Chrift.
God has. then dealt with us according to
. tjie riches of his mercy. His GracCy which
, bringeth Salvation^ hath appeared to all tnetiy
that denying ungodlinefs^ and wordly lujls^ we
Jbould live foberly^ righteoujlyj and godly ^ in
this prefent world', looking for that blejfedbope^
and the glorious appearance of the great God^
and our Saviour Jefus Chrijlj who gave him^
Jelf for uSy that he might redeem us from all
. iniquity^ and purify unto himfelf a peculiar
people y zealous of good works.
SER-
• ( 9«^ )
EftM-ON mt
■»ttmi\r* f
. St* John,
Chapter iii. Verfe 2.
We hmv that tb>u art a Teacher come from
G^J; Jbr no man can do tbefe Miracles that
tbui doejl^ except God ke with him^
^ A HE fcveralnparts o^the crtttioti, <ipe-
*' fatiflg iifion eadn^bther^ and'proiklcingcer-
"^tiaiii ^Qtilform fefef^s, tronfpire to preferve
that drder in the vifibic world, which we
' 'i/fdally'dettcitilnaJc the Gourfe of Nature.
' Ithptffeft as our kriowledge is 06 the
'poWeW aiid'^waKties of ^thingls,' We nfever-
thelefs difcern any VMiittidn' froitt *lhat
courfe
i.jii^i //
( 9« )
Courfe which is conformable to our expe-
rience^ and by the term Miracle is under-
ftood any aftion or evenr^ which could not
be fuppdfed to have happened without the
interpofition of fome fupernatural agent.
No man, who admits the eit^iftehce of
God, and that the world was made by him,
can doubt the extent of his authority^ or
prefcribe bounds to his exercife of it^ over
the works of his own hands.
It is neverthelefs ftill made a queftion,^
whether or no we have fufficierit reafon to
believe that 6od ever did exert his pc^ver
in fuch a manner as to contradift the gene-
ral tettor of paft and prefent experience.
The advocates of Chriftianity urge in
argument for its truths that Jefus Ghrift
did make fuch a difplay of miracles^ as
ought ftill to be admitted in evidence among
the other proofs of his divine million,
Objeftions have been made to this con-
clufion, the principal of which I (hall (peak
to, according to the order of time in which
they have occurred.
the
( 93 )
The firft oppofers were eye-witneflfes of
^he fafts, men of the highcft rank and
confideration among the Jews ; but, con-
vinced as they were, that God had iignally
interpofed in the execution of the gracious
purpofe for which he had fele6led their fa-
thers, they neither queftioned the ppffibility
of a miracle, nor the reality of thofe pei*-
formed by Chrift, but fought only to jiif^
tify their unbelief by imputing them to the
pperation of an evil fpirit.
Our Saviour himfelf effeftually refuted
thisT malicious charge, by fimply appealing
to the nature of his doftrine. It was as
abfurd to fuppofe that Satan would coun-
teract his own influence, as that God fhould
become the accomplice of falfehood; if,
therefore, what Chrifl taught tends by its
purity and conformity to the law of nature,
to promote the glory of God ; if the truths
which he communicated refpefting a future
ftate, and the terms of our acceptance with
thq Deity, have an evident relation to the
cpnllitution, and ultimate happinefs of
our
1
one being, tbe obviou;^ inff^reijic^ is, Utat ^
evilfpirit coul^.npt b^/ani^frinxe^tal in;. fur-
thering, th( rqc^^iop pf ,h)^ p^^dqcj^
The.na,tijrie.th9n..Qf the Go%V.f^^^
tbe< fouf^Q fromi! whence, th^ m^^^^i^s,
poivcfi^ which fupports it^ is dprivcd^ ^^r
tli^.ccaUty. of oijr Saviour's ^mir^cle^. h^ip^[
adn^(ttqd:(^s it wss by. the Jews), tbje.cppy
clijfipi>i ^ecefl^arily..fo^o^yed, t|pat, he a^e^i
Ufldec the.wrnmi^ivWqi ai^d by t^je. power. c^^
God.
; An objedioa of inorq m94PTO tfme$,yjis,
thati thQ laws ofi nature being. ipo^i^J^l^,
?»dst«rn4l, isirft<;^s w^c impo/^bie,; bi^]^
aathis prinqipip coujdflje aflpptf|4<oifJx,tg|f.
tbofenwho profeffed ^ths|ft?> 9^ ^^P1??^?S
mittipc;itifelf to be God> i^ wa^yety pq^-
tiaily receivM a;t firli, ^nd £0911 wme.ta^c^
^109 of itielf. ,
A fat. more; fubUe opppfitiop. to thiy^r^-
eeption of Chriftjanity viras ref^yed for ^^
days we live ip. Tlje povvec pf pod Jto.
work:niira^les is rio Ippger difpi^tcd; but
wiB a?e told, that the giuj:|iprity pf general
expe*
4
( 95 )
experience fo far preponderatec againft the "
^flfertibns of whatever teftimony may be
produced in fupport of a miracle, that we *
cannot have fuch affurancerefpefting it as
ought in reafon to engage our belief. Ac-
cprding to the fame principle, had we cvdt'^
been eye-witnefles of the fa6ls recorded in
the did and New Teftaments, we ought toF-
have niiftruffed the judgment of ourfehlei'
— Much' more, it is faid, ought wetoTfe-
je6i: the relation of Hiftory, tranfinittedto*
lis through fo long a lapfe of time.
The fallacy of this argument is artfully;
concealed by the confufion it introduces^
into the nature of the feveral evidences,
whereby different kinds of truths are diftiri-
guilhed, and afcertained.
peneral experience (which is indeed a
proper teft for our admiffion of probable
propofitiohs) is fubftituted as the only
iiandard for meafuring the truth of mat-
ters of {adi, which are afcertainable bv the
evidence of fenfc, or the teftimony of thofe
who themfelves relate the evidence of their
fenfes.
( 96 )
§m&Sy on which gi-ounds indeed general
(experience muft itfelf alfo ultimately de-
^ Reference to a familiar inflance or two,
will illuftrate the dU1in6lion that is necef^
fery to be made.
Not one man in a miUion may have been
Ijuilty of killing his father^ but ftiould a
criminal be charged vyith pa/ricide, would
his judges calculate the chances of probabi-
Kty, whether fuch a crime w?rc committed
or not ? or would they proceed to examine
the evidence of the fa6l ?--^It is more than
half a century f^.nce the plague ha? been
known in Europe j but can xye doubt tlie
accounts of its having ever rag;ed there, be-
caufe it has happened fo rarely ? or fhall we
refufe credit to the exiftence of a n\onfter,
merely becaufe it differs from the genera-
lity of creatures born of the fame (lock ?
Yet fuch is the mode of reafbning which
aflerts, tliat a circumftance contrary to com-
mon experience ought to be believed only
in proportion of one or more fa6ls againft
the
( ^1 )
tfie accumulated weight of numbferlefs op-
pofite fafts which have happened before or
lince*
It certainly is reafonable to doubt the
atteftation of a miracle, until we fhall have
made a fcrupulous inquiry into the evidence
by wluch it is attefted ; but the mere in-
frequehcy^ or imprdbability of the faft^
ought not to preclude all inquiry^ nor to
be received as decifive againft the authority
of fenfe, or teftimony^ when fupported by
fuch circumftanceS as are requifite to efla-^
blifh its credibility.
What thofe circumftanGes are, is the next
jK)irit to bfe attended to. A miracle j to be
entitled to our belief^ muft bd diredled to
fome particular end^ the importance of
which juftifies the fuppofition, that it is
worthy the interference of divine Power^
Secondly, it muft not only unequivocally
afFeft the known laws of nature^ but its
application to the purpofe niuft be obvious
andjdireft. Thirdly^ where we cannot
have the means of conviction from our
fcrifes, but are to rely on the tfiftimony of
G others.
othert/the coirtpetehcy, tfht views, in. »
y»oT6^ the wholdch^a^ter of the atteftbry
mud be carefully inquired into,
• Let' the ttiiraeles of Chrift be tried by
thele ^mdpy^;^n4 w^ &aU find in them
a^trf mark of veracity >-^To whit more
nfi{>othint eAd cbidd the divifie power be
vlfibly^fiAd imiriecliately interpofed, than in
the declaration of infinite goodnefs and un^
ttierifed^tnercy to mankind ? The ol^effc of
l$tir SaviQur*6 life and deaths was to reftore
the Sohd of Adam to a loft inheritance of
eternal glory, an obje6t furely worthy of
itB-4lvlhe Agent J aiid the difplay of AI-
ifiligftty '|)f6W», when conftdei::ed:' relatively
tA jfoch- a^deiigti) and as making part. of
tile iyft«fm^;:l(>fes its natural improbfibility»
iabd is no lo^tgdr to 4)e meiafured by the cri*^
«riori"Of ordinary occurrences. ...
V A mirdcley ici^^^oond {dace^ mnft not
o«ly unequivocal affeft'^the » known laws
^natunc) bidfrlts-appljicadbn: txxxhcipjj^
^i!^-for whkh it is^if(»rmcd» lauifbibe
'ttbvittMiftnd^ttai^-: t.. j.:: ,;;: i.\^ ov;.il
'i'^ *^ '«ul^(d':a^e«hino< ia thef motioft
,:i:t?r;:;^ O or
C 99 )
(St form of the heavenly bodies^ may be in*
cxjyIicJable oil principles which are generally
known^ yet we ftill conceive that fome na-
tural caufe for it may ^ and does exift : the
utilearfted may be terrified, but the philo*
Ibpher feeks for a folution.— The mirdcles
of our Saviour were not of fuch a defcrip-
tions . there was no time for the mind to
doubt the relation of caufe and effeft^ no
neceiSty to liften to the coDJe£ture«; of thd
imagination refpecling arty cdncealed ageftr
cyi the execution was inftantaneous : Chrift
but bade the Cripple W^lk, and he fprang
ffom his Couch ;— -Nofooner was the word
Uttered^ than the Deaf .hewd^ the Dumb
fpakej and the Blind faw; the Spetlatoc
found' at once full fatisfa6lic)n in the cdn-
vi^ion of his fenfes ; the controul of na-
ture, and the power which controuled it,
were alike clear, ; obviou$^ and indi^u^
tabfe., • , _ :
, ; The. pttrpofe alfo for which • tiie miracks
jvere peisfortoed, andtheir apjpligttion to it^
were as plain and dire£t,as liie fafts them-
•r G i felves^
( 100 )
felves. The icorks that IS (fays our Saviour)
bear witnefs of me^ that the Father hath jent
mt.^ — A conviction in the minds of his
hearers, ihat he was a Meffengcr come from
God, was the point firft to be eftablifhed,
ere he could command their attention to
the truths he delivered. However conform-
able his doflrine might be to Reafon, how
forcible or infinuating foevcr his eloquence,
yet the circumftances of his birth, the low
cftate of his family and condition, were fo
contradiftory to the prejudices which the
Jews had conceived of their Meffiah, that
there was not the lead probability, either
of his charadcr or his precepts being, on
their own account, attended to.
Nor indeed could it reafonably be ex-
pe6led, that the jews, favoured as they bad
been with a peculiar Revelation of the di-
vine will, (hould admit a New Do6lrine^
apparently contradictory to it, on the bare
word and affirmation of an unknown teach-
er; for though Chriftianity did approve,
♦ St John, ch. V, vcr. 36. .
and
( loi )
and enforce the moral precepts of the Mck
iaical Law, the whole intent of which it-
was its objefl to fulfil, yet was it appar-
ently contradifbory, in fviperfeding the fur^
ther obligation of the ceremonial obferv-.
anccs.
.Were the Sons to forego the praftice of
their Fathers, fanftified by the immediate'
ordinance of Divine authority, on lefs evi--
dence than that which had eftabliihed itf:
—It was impoffible for the Jews to have re-
ceived a juftifiable conviction, otherwife
th^n by an equal difpldy of miraculous,
power, that Chrift was authorized to abro-
gate the fmalleft tittle of their law.
The application, therefore, of our Sa--
viour's miracles to the purpofe of his mif-
fion^ was not only plain and direft, but it
was neceflary and indifpenfable.
The laft rule for the affurance of our be-
lief, to which I propofe to fpeak, is, that
where we cannot have the means of con-
vision from our own fenfes, but muft reljlr
on the teftimony of others; the Compct-
G 3 tency,
( ^®^ )
tthcy, Ac Views, and whok; Cfliarafter^
the Atteftors, muft be carefully invefiv
gated.
Living, 9S we do, fo many centuries af to:
the fa£ls have happened which are related
in the New Teftament, our Faith refts (hu**
manly fpeaking) on the report of thbfe
who were eye-witncfJc$, and on the confir^
mation of their teftimony by the continued
reception it has had in the world througlr-
every fiicceeding age.
• Hadi then, the Apoftles and EvangcfiJlbs^
fofficient knowledge of the; fa6ls they rt-
late, to be competent judges of their truth
or falfity ? They were indeed, for th^
moft part, men of a Ibwiy condition ; who,
feeing from their youth engaged in labeu
rious occupations, were deftitute of thofe
refinements, which refult from a learned
and more poliihed education. Had then
any nice or fubtle diftinftion of fpcculative
opinions been the matter in qucftioti, it is
poffible they might have betn impofed upon
by the arts of fophiftry^ to miftake thk for
true.
i ros ))
rtruKt which u^asnotfi); but iteathc!? (fiH^
:lification.was.m€!Ccfiary,-foc tl^ |iitn:p(Hfe:trf
;their.con?iftion in pluin- mattiSrJ of /fi^,
.^uai an x>rdinary.ufKlcrIbai&iiirtg, and un^
imfaimd orgajAB of fcnfc, ; that tbe^r eya
ihooldiee^^nd their ears hcak.. . . i
Had ftiU the difplay of Chrift^S':diyi«lfe
aratdioifity been ; bonfined to n ^tigb i&6Vy
or to a few inftances; had tte .A;iO(lIi»
i)ecn the only perfons convinced, there
might, perhaps, have been room fa fupppfe,
that fuch ignorant Men had been deluded,
rather than that the order of Nature was
fufpended or changed. . But the miniftry
of Chrift wa« a continued fcene of wonder*
ful benevolence} he went about through
all Judca, giving frequent and various
proofs of his fupcmatural powen ^ -,:,
Whole Multitudes were at once the wit^
neffes and the fubjefts of the miracles = hfe
wrought. Th^ufands had partaken of the
loarves.ahd fifhes^ who faw the remnants
ftill exceed the original ftock of provifions*
>!^%ten the: widow's Son was reftored td
G4 life.
•( I04 )
life, it was done openly, and in view of alt
thofe who were attending the body to the
grave. Many of the Jews were at the
houfe of Martha in Bethany ; and prefent
when, at Chrift^s command, Lazarus, after
having been dead four days, arofe from the
Tomb.
We may therefore juftly conclude, that
4he Difciples were not impofed upon; nor
is it lefs certain, that they had no intcreft
whatever in impofing upon others.
Men educated, and engaged from their
youth in habits of laborious induftry, arc
of all others leaft likely to be influenced by
the fpirit of ambition j nor, on the other
hand, is it probable they ftiould expofe
themfelves to bonds, imprifonnients, fcoui^-^
5ngs, and death, merely to fupport a falfe^
hood, from which they cquld expejft neither
fame nor profit.
It may neverthelefs be argued, that, im»
probable as the fuppofition may be, yet it
is poffible for weak or defigning men to
form the moifl: abfurd combinations 5 — in-
ftances
( ?05 )
ilances of the like folly or fraud are to h$
found in the hiftory even of later times*
3ut there is a remarkable difference in the
cafes : in the one, the Se6l already preva-
lent gave birth to the pretepded miiacles,
and the prejudices of fanaticifm produced
a difpofition to ^dmit whatever was thought
capable of fupporting its pretenfions ;
whereas the Miracles of Jefus gave birth to
his Seft, and fo averfe were the bulk of the
nation to the reception of his doftrine, thai
had not his niiracles ()een true, no confe-
deracy could have obtruded them on the
vjorld, or have prevented a deteflion ; cou*-
fidering befides, that all the learning, an^
^11 the authority of the ftate, were engaged
in fuppreffing the belief of them.
Jt muft be granted, after all, that theret
is a material difference in the nature of the
evidence on which the Apoftles and firft
converts received the Gofpel, and that on
which it is now propofed to us : they
l^lieved becaufe they faw^ we fee not,
aad have only their teftimony to rely
upon.
< 1^6 )
|t})Qh. Let it, hoWwer, be oi^etved, that
tMere are cirtumftances fince the time
«rtieA GhrifKmity was firft pubiiflied;
whidx havt added frefh proofs and cen^
tinue ftill to confirm more and moife iSaiii
truth of it, ^- i
The circumftances^ I mean, ^ die won^^
detfui* ^rogrefs pf the Gofpel, and thejiirtfj
fcnt ftate of the Jewifh Nation. - '>^-'
Neartwothoufand years are paflerf, in
Whkh the religion of Chrift has( withftodd
^ prie}iidlces, the perfecutibns, aiid f^6
ibi^hiftrj that have oppofed it^ eftablifh^^
niiSit, fo conclufive in favor of Chriftia?i»'
Jty i» the inference which follows from, the
iStJaiciilous progrefs of the Gofpel j^ ^t
the Enemies of our Faith have thought «»
trihinph- over it, could they but ^^roii^nt
for^ its fuccefs from fuch caufes a^' ^
feand to influence, and dire<Si: the ordt^ary^
courfe of humaii affairs. '• •'
But vain has been, and ever muft be t^
attempt to perfuade men, — that thoufaftds'
oif Jews fhould at once forego their prgu^-
• II'."': dices—
(. I07 )
dices-rthat the Greeks fhoq}d abandoit
thdr philofophy and the fuperftition oS
ancient Rome give way to the preacku^^
of a few illiterate men, had not^ God bein
lantb them^ confirming their evidence by d
continued communication pf mifaculoiiy
power, and by the influence of his holy fpirit
(upporting their conftancy under perfecseP
^ons even to Death.
The dreadful calamities too which fo^
foon followed after the imprecation of the-
Jews-, that the blood of Chrift might BJ^
on therafdves, and their Children; thdr
eiypulfion from, their native land, and the
prefent ftate of that Angular people (fin-
^lar not only in their rites, and cuftoms,
t>ut in their ruin,) afford a convincing ar-
gument to thefe later ages in which we
live of their obftinacy in rejefting the
Gofpd, and fupply us with additional evi-
dence in fupport of its truth.
The mighty Kingdoms of the Eaft (in
comparifon of which the Jews were fcarce
a people) have long *go been overwhelmcd-
m
( »o8 )
in the abyfs of time, and are come to a
' perpetual end. — The fuccceding Mafs of
Univerfal Empii^e has crumbled into ruin,
and the once Conquerors of the World
are blended with the barbarous hordes
under which they fell; but the defirendpnts
of Abraham are to this 4ay a diftinft Race»
difpcrfed through the various Countries of
the Earth -, — ^in whatever part of the world
the name of Chrift is heard, there they
are to be found, proclaiming the evidence
of their own guilt, and exhibiting them-
felves a living Miracle, to fupport the
truth of that Religiop they flill contiuue
to rejedl.
If therefore the Miracles of Chrift were
directed (as certainly they were) to an end
the moft important, and beneficial to Man-
kind. — If his voice controuled the courfcj
of Nature, and the difplay of his power
was fuch as necefTarily to announce hirn a
teacher come from God — If although we
have not ourfclves been Eye-witneffes of
Jbis Acts, we receive the relation of them
upon
upon a teftimony not to be doubtecl — I^
the efFefts of his preaching are not to be
accounted for on any other fuppofition
than that of Divine agency — If, laftly,
the Fate of the Jewifti people (the ftill
zealous guardians as well as original depo-
fitaries of thofe prophecies which foretold
the coming and Character of the Mefliah)
is even now a Miracle before our Eyes !—
Away with the Scepticifm of a vain and
prefumptuous Philofophy " T'&e preaching
^ of the Gofpel was not with enticing words
** of Man^s Wifdoniy but in demonfiration of
** the Spirit and of Fowcr : 'That your
** Faith Jhould not Jiand in the Wifdom of
*^ Man but in the Power of God'^
SER-
( ••« >
SERMON VIII.
St. Matthew,
Cluipter xxvi* Verfe 41.
T%e Spirit indeed is willing^ hut the PJefif
is v:edk.
.1
jCEW Beings a|>p?ay:f«, unlike to eac^
other a$ Man does to himftlf when viewed
ia different lights 5 contemplate him 00
one tiand ; he is eminently fuperiof to all
the CJ?Cftture$ around hiqj^ . and Confeffedl Jr
the Lord of the whole earth s he €onne6|$
fey hiti art ai^ • iodufh^ ^ the:.mofl: diftant
i«|uittttr8^;ofjfei& earthly glabe, mflkiaj
J^hiem ioblbyisQt fio.iiia .toovsru^c^ $uii^
:: lioi pleafurej
( "« )
J)leafure; he extends his view into ttef
boundlefs regions of fpace, and eternity ;
he inveftigates iii his way the courfey and
order of the heavenly bodies, and purfu-
ing the great chain of caufes and eflfefls^
traces the divine power from the minuteft
atom to the firft gi'eat princiipal of all
things, God himfelf*
Nor is the excellence of Man Confpi-
cuous only in the extent of his intellec-
tual faculties 2 impreffed with a fenfe of
good, and evil^ he naturally approves the
one^ and condemns tne other ; he is con-
fcidus of the relation he ftands in to Godj
and his fellow- creatures, and even while
in this ftate of mortality, feems already
exalted above it by his hopes of enjoying
a bleffed eternity. — ^Viewed in this light,
Man certainly is as the Pfalmift exprefies
it, little lo^wef than the Angels in dignity^
and perfefilion.
Contemplate the portrait in anothdr
point of view 5-w-the likenefs is ftill a$
ftrong) but not leis unfavourable than the
former
C "3 }
lormer is flattering. Behold the hot^iB
the vifible Creation, a flavc tahiScaipptii>
tites, and paffions, yielding: to- w4lat<hitf
confcience difapproves, and a6fing in^diroSb
Oppofition to thofe principles jpsdiicfe hb
qannot but ftill confefs the raoft fitaiid
proper for regulating his conduft^r - ' '
He that was before feen to ftretch forth
his eye to the clouds, to meafure the padr
of the Earth, and to fcarch out the ordi-t
nances of Heaven, is at a lofs to accoilriV
for the ceconomy of his own exiftence/^
he knoweth not the period of his daysy
nor can add a fingle inllant to their con-
tinuance.
Behold him furrounded every where
with objefts, the moft familiar of which
has qualities far exceeding his comprehen-
fion. He is placed in the midft of dan-
ger, in a world, where the bite of an infeft,
a grain of fand, where indeed there is nof-
thing which may not be towards him the
inftrument of Deaths and (hotild the deli-
cate machine of his bodily conftitutidri^
H efcape
( U4 )
efeape the rude accidents of violence an4
difeafe, yet the feeds of decay are fet in it
from its firfl: fprmation, grow with it from
infancy, and in a few years are fure to
effedl its difToIution.
. The partial contemplation of Man xxn^
der the firft of thefe defcriptions has given
birth to the vain idea of human fufficiency,
-r^An idea that the light of nalsure is ade-
quate to. all the purpofes of c^xiftence has
raifcd a fyfl:eip of prefumption, which fets
forth, that Man is left altogether tor the
^uid^ce of his.own reafon, and in amoral
view is indep^ndant of his Maker.
The effeft of confidering Man whea
placed in the unfavourable light only, has ,
heen to depreciate human nature below
the ftandard of its real excellence, and the
advocates for this humiliating eftimation,
maintaining that we are entirely incapable
of good, would perfuade us, that our na-
tural weaknefs and imperfection area full
apology for ouir vices, and our follios, if.
not a jqftification of them. ,
.""", ' "' - To'
C "5^ )
To one or other of thefe cxtrarvagatit coil-
dufions may we refer all the rigid pride,'
and all the loft indulgence of heathen
philofophy, equally pernicious to Man-*^
kind>. either by iVifling the natural affec-
tionsy or by gntfifying them to a danger-
ous and criminal exceis^ >
But to account for this inconfiftency in:
the charadter of Man, to ibrtn a juft efti-
mate of his abilities, and to reconcile the?
apparent contradi6lions in bis nature, we
muft have recourfe to the holy Scripture,
Which alone folves the difficulty.
The Sagred Hiftoiy tcacheth xrs that
Mau is formed cf the Earth Earthy^ but
that the Defign and end of his Creation
was not a temporary, tranfient exigence j^
He was not only to he fubfervient to his'
Creator's will in this world, but to his-
gidry' alfo in a ftate of endlefs happinefe ;.
for this purpofe it was neceflary heihould
be qualified with a rational, arid immortal
SjQulior in other words, be made capable
^f :difcharging bis Duty, and enjoying the
^ ; H 2 bleffing
bkiling which was to be the reward qf
his obedience; God therefore at his firft
fprmation ^^ j/^^^ into Idpt the hre^itb of Ufo
mi made bim after hi* own inuxge^ fpiritual,
and immortaL Thus conftituted accord-
ing to the Will of God» Man was placed'
on earth the fcene of his probation, where
be might give aflTurance of a difpofition to
obedioice, endeavooring at leafi: fincerely tx)
pleafe God, and render himfelf a proper
olgeft of divine favour.
. Thisdefignof Providence neceflarily re^
quired that we fhould be at once capable
af the fcrvice expefted from us, yet liable
to tr^nfgrefCon; and fuch is found to be
the nature of our conditipn from the
qradk to the grave- Qur Life is one con-
tinued ftruggle between the jarring ele-
ments of pur cpnftitutionj while reafoi^
prompts us to purfue Virtue, and Holi-
sefs, our fenfual appetites are ever reduc-
ing us to criminal excefs in their gratifica-*
tion ; our will in the meaa time is free in
the. choicei^ and as either pore qf ^ our comr
: :/ : pofitioii
( ^7 )
p6fition is fiiffercd by us to prsvail bvcir
the other, we improve or debafe our na-
ture. If by good habits^ under God's
grace^ virtue an4 religion happily gain th<f
afccndancy, lb tliat they become familiar^
and fettled principles of conduct in us^
tve then co-operate with the defigft of Prp-
videncej and istdvJince towards that ftatc,of
purity and pcrfeftion^ to which the foul
of Man IS admirably adapted^ and natur-^
ally afpires.
If dii the other hand by an tnidue iii-
diilgericei the carnal appetites and tlie
paliidns rfre Ibffered to exceed tht bounds
prefcribed by reafon and canftneftcej if
fevil habits ctmie come to predominate, our
defircs after virtue and perfe6li6n daily
grow Weaker, the diftinftion itfelf of right
and wrong beccfmes infeirtfibly impaired
and loft^ until the finner degrades himfelf
from that preeminence wherein he was
placed above the beafts that perifti*
It is nevcrthelefe well worthy of obfer^^
vation that to what length foever the fen-
H3 (Ual
( "8 )
foal part may prevail in pra6Hce, it fcarcely
ever does fo in fentiment^ and afiedtion.
All men confpire to put a high eftima-
tion on moral excellence, even the moft
fenfual are at times difgufted with the like
«xce& in others^ and hardly ever fully re-
conciled to it in themfclves.
Experience therefore teadiing us that
there aiie .thefe oppofite principles in our
CQoftitution, and fcripture explaining the
caufe why the divine wifdom has fo blend-
ed theta together, the obvious qucftions
are—what is our Duty ?— what are our
abilities to execute it ?— and how may we
employ them to the beft advantage ? ;
The firft— -what is our Duty ? is eafily-
anfwered; it is clearly fo, to fuftain the
uoblei- part of our compofition, and to af-
jsre after the higheft degree of perfe6lion
which is attainable by human nature, nor
can there be .a doubt that the general
means to dP fo, are by giving virtue the
preference to vice, both inpraftice, and
afettion.
Thp
( "9 )
The heart of Man, fince the tranfgref-
fion of our firft parent, is indeed a foil
produftive rather of evil than good^ yet
there ftill remain fome feeds of primitive
innocence.
Want of apprehenfion, or of education,
may render the greater part of Mankind'
infenfible to the refined diftinftions df Phi-
lofophyi but the fear of God, the excel-
lence of Juftice, Truth, and Benevolence
are principles of conduft fo very obvious
to the meaneft capacity, that no man can
tranfgrefs againft them^ without being at
the fame time fenfible of the tranfgreffion j
And although we may hear of attempts to
apologize for fin on account of natural
infirmity, yet no man is fo abfurd, be he
ever To profligate, as to think of juftify.
ing his mifcondudl, on the principle either
of reafottj or confcicnce.
So far then the underftanding is right,
that until evil habits are become invete-
rate, it both difcerns, and approves a right
condu6t^ under this difpofition of the
H 4 mind
( "O )
inlnd it might indeed natiirally be ilippof*ed
tMt move would be founds than are founds
te p;^6tife what they know to be their
4»ty.. Unhappily for \xs^ probable as the
conclufion appears, it is not verified by.
experience. Men. for the moft part ever
4id, and ftill continue to approve what is
rig^ and yet to follow what is wrong,
tb^ Spirit is ever willing but the Flejk isfiill
iveak.
Is this inccmiiftency then ah incurable
iiafirmity of Human Nature? Has God
created Man for fin and deftfuftion, fub-
jeSing him unavoidably to error, and im-
parting knowledge only to let him fee that
he^ is finful, weak, and miferabk?
God forbid!— Infidelity may teach fuch
do6trines, but Chriftianity i4)eaketh better
things ; it admits indeed the weaknefs of
Man, and his inability to do the will of
God, in the full extent of unerring obe-*
dience ; but it expedts not perfections and
therefore exa6ls Sincerity only in our en-
deavours after righteoufiiefs. ....
Weak
( tit )
Weak as our abilities are, yet are we not
wholly incapable of Piety^ and Virtue i*
even in the degeneracy, and corruption ol»
the heathen worlds fome few illuftrioul
Gharafters were to be founds untainted hf
the general contagion of vice and fuper-
ftition^ which fhining forth as light in a
dark place fhed a beneficial influence on
the ibcial interefts of civil Life, and ilill-
preferved the memorial that God had madd
man at fird in his own image.
• It is certainly therefore iri the power ol^
Man in fome degree to improve^ or debaie
his nature^ he is fufceptible of habits^
and can by forbearance, or indulgence fa
far weaken, or confirm his difpofitions^ as
to become in a great meafure the Arbiter^
of his own charadter*
The path of Virtue is indeed of a fteep
afcent, and many are the difficulties which ;
obftruft the way, they will neverthelefs all
yieki if we ftrive againft them with forti-
tude^ andperieverance ; befides if the heart
be right, and the wjU intent upon thevic-
- # r tory
( wa )
k>ry the divine Grace vi4Il co-operate \(rith
our efforts, make flrohg our weakneis> and
bring us off in the end raen more than cm^
fuerors.
In what manner then maj we beft em^
ploy the abilities we have ?
• The moft efFcftual remedy which wcf
can apply to the uncertain^ and irregular
motions of the human mind^ agitated as
it is by various paflions^ and allured by
ftrong temptations, is tofet God always be^
fire us, to make the attainment of his fa*
vour the primary objeftof oilr lives, fiifFer-
ing no confideration whatever of worldly .
advantage to interfere with our Duty.
Confiftently with this firft rule of Life
we (hall do well to choofe fuch ufeful, and
laudable objefts of purfuit, as belong to ^
the fituation we hold in Society, and are
proportioned to our means of attainments
Be a man*s fortune, or condition what it
may, he muft have fome employment or
other if he defire to retain his innocence.
The daily occupation, to whi^h the necef- .
^ties
( »^3 )
fities of a low cfiatc fubjeft the labourer^
and the mechanic, weighed againft the
danger to which the rich arc frequently exi
pofed from idlenefs, or the nature of foftic
ruinous amufements, leaves the balance of
happinefs greatly in favour of honeft in-*
duftry.
Another means, of which we may avail
ourfelves to great advantage, is by ufing
Prudence, and Caution in avoiding as
much as poflible every occafion of temp-
tation, and guarding the heart againft the
firft impulfes of irregular delire. It is no
uncommon thing for the young and inex-
perienced to be confident in the integrity
of their own intentions. They fcruplc
not therefore to comply with the fafhions,
and follies of the world to a certain point,
which they fix to be the boundary of in-*
nocence, and beyond which they are deter*
mined not to go j the extravagance how-
ever, and profligacy, into which fb many
aire unawares, and imperceptibly betrayed
by a familiar intenoourfe with pkafui^
and
and foli/j ought to be a warning agaiiifi
the too great reliance on our very heft re-
fblutions. Whenever we cfeafe t9 watcb^
we are in danger of falling into Umptatim^
but if we once [Jrefumptuoufly venture td
approach the borders of fin^ the path id
flippery^ one falfe ftep will bring on ano-
ther^ and th? refcovery will be difiicult
at leaft^ perhaps impradli^able;
Nptwithftariding therefore d toiifcious
fenie of worth and dignity may at times^
elevate our thoughts^ and animate our
endeavours towards perfe6lion# yet expe-
rience for the moft part teachethi that it
is far the fafeft way to diftruft (torfelves,,
and apply for that affiflance which alone
can afford us fecurity. Godi ^^ rejijietk
the proudi gheth grace to the humble. Hia
juMce^ and his goodnefs will not fufFerany
man; who throws hirafelf upon his mercy
for protection, to be tempted above what
he is able to bear.
But we muft never forget for a mothoxit
tlatftttbe; meaiure of .^vine ioflaence will
depend
( "5 )
depend greatly on ourfelves, and an in?
creafe of Grace cannot reafonably be ex-
pefled but in proportion to the fincerity
of our endeavours after improvement. It
muft be the united force both of our own
will and God's afliftance, which is to deter-
mine the conflift between Flefti, and Spi-
rit, and give the latter that pre-eminence
which is agreeable to the Reafon, Duty,
^d Happinefs of Man.
SER.
( "7 )
SERMON IX,
St. John,
Chapter XIV. Verfe 27,
My Peace I give unto you.
A HE declared intent of our Saviour*^
coining into the world was to reftore peace
to Mankind ; the Angels at his Birth
fang Glory to God in the higheji^ on Earth
Feace-'^Good will tqrjoards Man. He was
;flylcd by the Prophet the Prince of Peaces
And this was the bleffing which before
his departure he bequeathed to his dif-
ciples^ ** My Peace I give unto you. ^^
Yet whoever looks, into the Hiftory of
' i man-
i »*» )
inankind, and enquires for the caufe of the
maqy evils which have made the world^^ in
the degree it is, ^ fc^x^ of violeHce, will
fin4 inv|ch which at firft view^ may appear
chargeable to the accov^nt of the Chriftian
Religipq. Notwithft^nding that univer*
fal benevolence fo ftrongly recommended
by the precepts, and e)(^mple of our bleffed
Saviour, the profeflors of his Qofpel have
been in almoft every ^ge fince its; firft pub-
lication engaged in difputes, which have
too frequently ended in ^U Xk^ n\i(eries of
War, and Perfecution,
It muft indeed be co^fefled, that the mii^
influence of our holy religioni^ brealbijig
nothing but gentlenefsj^ forbearance, and
charity, has pr<?ved in numb^eislnftstficca
too feeble a reftraint againft the corrupt
paflions, and worldly interef^s of manir
kind. The uncharitable fpitit of ecAitend-
ing parties has at times filled the world
with Calamities and Crimes that have dif-
graced the Chriftian Name, while under
the fervor of intemperate zeal every fenti-
roent
(( <'U9 ))
^^erif ■dfKuiiiatiity'lia^-ljeeii- too' often uiU
kerly'extifigui/Hca'.-- X ■ '^ • •
'■ ; The Difeipl^s 'thbtevb' -tb' ^fiSm'tHe
^piromife of Peace was exprefsly gmlij, ari'd
''MiO' v^fe partlciiiarly commiffioAW to
jit^acK''!^^ Gorier' of Peace, experieACed all
-the ' j)etftcutk>rt\ which the malice bf thefr
•cifeitties-cbulrfinBift upon them ; fo much
ifldre applicable to their condition was the
fbrmfer decIaratibA of their Mafter^ that
he came ?ict tofe?id Peace ^ but a Sword. ■
'"' 'How then (itrifay reafonably be afked)
Is' the plain fenfc of the text to be reconcil-
ed eimer with Chrift's'own words, or with
• thc'circumftances which have accompanied
' iMe- propagationf of the Gofpel ?
The difficulty of this feeming contradic-
tion Is at once femSVed/by attending ^nly
to the diftinftion which our ^Lbfd him-^
felf inade, between the Peace of 'God^ an4
t&e Peace of the World. r
In a very early communication- with'-'hls
Difciples when he firft called them .to him,
and commilfioned tfiem to preach the Gof-
( »30 ;)
pel| he plainly foretold that 4ic world WPV^
kate tjbem^ that they fhould he put out 9f
L.^^FiagqgueSji aiid h^d^ivered up taper^
(iecutijon, Think not therefore, fays he, f^^
, J am.CQme tp fend Ptace upon ^ar(k%^ I, f^e
pot tQjIpdfeace hut ^ Swmi.*\ Think opf,
that in the exercife of your, miniftry, ;I
ifspd you forth to epjoy the cQrof9rt>i9f
worldly eafe and profperity, but bcjipije^
jpare^. for contempt, jnbulatioiiSyjjCft^--
ings,^ and Death. . , , -. , ,A
. ' When (n\v bleflfefi Saviour thcrefojprwas
ffaout tp take leave of his pifcipfe?. f/(^ i^r
from coptradifting what he h^/fi^ |^
fore to them, his lail'difcpurfe wa$i^i2^«
cd to comfort and fupport them ;iw>df r^^
dangers and diftreffes, to which they fvere
fooiji. to be expofed in their ^^j)i;ftryrrr
"Tbefe tbings^ faid ffe^ I bq^e fpokm uj^ yoi4
tb(ft in fjfe ye^ might have peqff^ in.tkfi '^^
ye jhall b(fve tribulation^ but be of gp^^cbeff
f have f^er fame tf)e world •'f ; T
f Sj. MattbeW} cb. *.. ver. 34, .
' t St. John, ch;.'ivi. Vey. 33., ■"'•What
( ip )
What, then is the nature of that Peace
which the Difciples were taught to expe^,
aiid which every finco'e. Chriftian is in ]ike
Tlfianner encouraged to look for ?
With rcfped to the Difciples, its cfFc6t
was to confirm their confidence in the af*-
furances he had given them, by the vifible
influence of the Holy Spirit. A particu-
lar interpofition of divine power was ne-
ceffary in their cafe for the furtherance of
tlie commiffion: which they were appointed
to execute J they ftood in need of lan-
guages, to convey the knowledge of the
Go^l to foreign Nations, and of ibme
fupernatural qualifications to excite the
attention of their hearers, as well as to
confirm the triiths they delivered.
In this fenfe of our Saviour*s words the
gift was fpecial, adapted to the peculiar
exigences of the perfons, and times of the
Apoftles ;— but in its more enlarged fig-
nification all Chriftians are generally com-
prehended, and are partakers of that peace,
comfort, and fatisfadlion which aie the
I 2 fruit
( 13^ y
frait of the fpirit through belief In Jcftis
Chrift.
The primary objefi: of wrhat God has
been pleafed to reveal unto us by his Son
is the attainment of happinefs in a future
ftate ; our attention, and hopes are prin-
cipally direfted to that diftant profpefV,
nor is the perfeflion of enjoyment to take
place till this fcene of exiftence be paft.
Yet notwithftanding that the Chriftian
difpenfatipn regards the concerns of this
world but in a fecondary light, it will ne-
verthelefs be found by experience to have
an immediate influence on our prefent
condition, fo that it may be truly faid, to
have the promife of the Life that now isj a^
well as of that which is to come.
The EfFe6l both of prefent and future,
happinefs is produced by Chriftianity — :
lirfl: — through the Gofpgl communication
of certain truths of which it is in the high-
eft degree important for us to be alTufcd ;
and fecondly — by affording us a rule of
conduft whereby we may be at peace, if
nqt
( ^33 )
hot With the worldi at leaft with God,
and ourfelvesi
That there is a Supreme Beings the ma^
ker$ and governor of all things^ is indeed
written in fuch legible characters through
the whole volume of Creation, thatfcarce
in any age^ or country have men doubt-
ed of his exiftence, but fo involved in
obfcurity Were the reafonings even of the
learned, fo contradi6lory to each other,
their opinions concerning the divine attri-
butes, that, until the coming of Chrift^
the human mind, ever aftuated by its
hopes and fears to the inquiry^ found
no fufScient authority on which it could
fecurely rely*
Refpefting eveii the divine provldencci
(however obvious it may now feem toinfer^
that he^ who made the world by his power^
fhould continue to govern it by his wi£-
dom^) yet while men were left to their
own conjeftures^ many difficulties pre-
fented themfelves, and philofophers of no
mean eftimation maintained that the Ma*
i^ jefty
( 154 )
jcfty of God could not poflibly fubmit to
concern itfclf with fuch inconfiderable
beings as wc arc.
But the Chiiftian Revektion plainly
aflbres us, that God fuperintends aU our
actions by his providence, and ordereth all-
things concerning them i that the good
man is under his protedlion, and (hall
finally receive the reward of his patience
and perfeverance.
Can this affurance of the divine care
and juftice fail to infpire the true believer
with a chearful refignation to the will of
God, under a fteady confidence, that what-
ever trial he may be expofed to, whatever
accidents may befal him, it is ftill defigned
for his good, and will in the end turn to
his advantage?
With refpeft alfo to the extent of God's
mercy. Men in a ftate of nature were as
much at a lofs, as they were concerning his
providence ^ they could at beft have at-
tained to an uncertain hope, that God
poflibly might pardon their offences upon
.1 . - repentance
f^J^t^i^^'^d ameiidinek of tl% that
he certainly woiild do fo, was faf beyond
thft' feaeh of their difcovery, and a fearful
expjiift^tiofi of Wt^atli^ motf have ftiil ag-
gf airattd ihc eoftfcioufiiefs of Sih; ' ''- -
IfoW lin^febfy 'full of pedes and"
cotfifofrt therefore^ hov^ Worthy thg divine
tileffertgar is the diiclafation^.that GoA is
merdful as h«? is juft! whaia (auFce=<M^l
fatifitfiitfiicih ifr' Jf to-us td'know;' that if the
heart be but finctfre toWartfe 05d theiiflpef* ;
feftion* of nature wilt have a fkVdprable
allowance! madc'^ fbr' tbetn^ that our paft
traiirgreflioris ftiaU' ba blotted out frorii'
thfe Book of Lifei by the? Wood^ him wha
hath i?ed^emfed by his death the riepentant
fmniir, tjot only' from tlkT forfeiture^ of
huth^ frailly, but freni tbe^pmaifies aUb*
of- -aftual guilt. • ' ^ • f
Strong indeed vreft^ethtf natural argu-"
ifltMs^ Irt pt-odf <>F thtff Jfthmirtality df the'
Soul, yet while the ktio#tedge' of that iiii-
jx^tarit tWith ^ep*nd<ff'^JFon thetdn'-
dtriJony of liftaffifllcriteaibn, the pita^^
I^ into
IntO'that fcene which lies beyond thegravft^
was globmy and melancholy.
' The Oofpel brought JLife and immrta^\^
Uty into: the fullnefs of light, andhapf^
would it be for the wicked^ could the awf^l .^
aiTurance of pumfhment as effe6l:ually de-
ter them from fin^ as the promife of ^er^:i
w^rd .encourages the pious Chriftian to*;
pccfevere iivthe exercife of virtue. :
Nor is Chiiftianity lefs favourable to the
particular happinefs of its profeffors^.than
to the general interefts pf mankifid, wl^en
CQnfidered as a rule of Life^ and manners*
Whoever candidly attends to its precepts
will find that they are fo far from cncpu*-
raging the paffions which difturb the peace
of private life, ofirom giving countenance
tq a fpirjt ^frviolenpe,* tumult, or perfepu- ;
tion, that they pofitively enjoin the prac*^^
tic-f of every mpr^l yirtuc, « fyl^ich ^either
tgnds to exalt : h^^ffiaxi ^ mti^Tpy pf promote .
the interefts; of ^p«^tyi _j- ;. /,- . / ,
.Herein, O Man, hath .ppji fttew:-^
ed . thee what is goo4i Uiin4 ?«^^A jjft^;.
. i the
( »37 ).
lh«: Lord, require of thee? but to do*
jujily^ and to love mercy ^ and to walk'
humbly with thy God. Such are the ge-
general outlines of the Chriftian's duty>
and the fruits of his fpiritual obe-»
dience are Love, Joy, Peace, Long-fufFer-
ing, Gentlenefs, Faith, Meeknefs, Tem-
perance ; The ftate of mind compofed of
thefe afFe6lions, utidifturbed by what is
paft, and fecure of what is to come, affords
perhaps the leaft fplendid but the moft
folid and xinmixed happinefs to which
human nature is capable of attaining*
Be the lot of a good man afting un-
der a religious Faith what it may, tlie
influence of his principle will be found
applicable to all. the poffible viciffitudes
of Life.
After this plain account of the Charac-
ter and tendency of our holy religion,
^ which whoever will but candidly confiilt
the fcriptures will find confirmed in every
part of them) little fure need be faid in its
defence againft the grouudlefs charge of its
having
C *3» )
having more difturbed the pda* of iHatlM'
kind, than promoted it.
My kingdom^ fays Chrifl-^ ismlaftbtf
HBorld^ what then has his dodtrine, oi*h«v©?.
his difciples to do with the fpirit dther ol^'
worldly intereft^ or ambition I
Men indeed of felfifti views, to tvhoiSi'
defigns the afliftance of the multittide wiw^
neceffary, feeing their confidence could no*
other way fo efFeftually be obtained, have'
frequently made profeffion of more thanf
ordinary^ zeal for the interefts of (ihriftian-^
ity, and uhder the pretence of promoting
God's glory, have availed themfelves of thc^
ignorant enthufiam and paffions of fhcir
followers, to the perpetration of crimes^
which Chriftianity both reprobates and*
^jSh^oxs.— Whence then come Wars and Ftght-^
ing among us^ come they not hence ^ even of
ourlujk?
Having ftated what is the nature of
that Peace fpofcen of ip .riiy textJ as the
♦ St. JohiH ch. aiiriii# vcr, 36^
gift
( ^39 )
^g^ of Chrift, I have only to remind yott
that the means whereby it is to be att^ed
are Repentance, and Faith.
By the forced conitrudion which the
iguocance and conceit of fbme men» and
the credulity of others have put upon thtf
iimplicity of the Gofpei, many well intend
tioned minds haye been diflreflfed to com-*
prehend what is meant by Faith; wheitas
the language of Scripnire is plabi^ sq^
eafy, and if we will but take our ^ttinni
of Faith from what the Golpel declailEl it
to be, we (hall find that it is not fo bard
a thing either to be underftood, or praflif^
ed, as numbers^ whq will not make th^
experiment, are apt to imagine.
Faitb^ as delivered by our Church acccr^
ding to the plain fenfe of the holy Scrip^^^
tures^ is indeed fomething more than a
bare purfuafion that , Jefus is the Chtift,
or than a reliance upon» or application o£
his merits to oudfelves. It implies repent«-
ance^ and Repentance, befides a forrow for
fins paftt requires a fincere refplution to
- >'.:.. conform.
( HO )
conform in our Life for the future to thd
precepts of the Gofpel. Our Faith mufl
be like that of the multitude at the preach-,
mg of the Apoftles, of whom it is faid,
that believing they turned unto the Lordy not
like that of Simon Magus,^ who although
he believed concerning th6 kingdom of
God, and the name of Jefus ehrift,- yet
was aflFured by Peter that be had neither
fan |fi# ht in the fpirity becaufe his heart
nMs^ right in the fight rf God:*
'rtbbeft mMrid of knowing whether w©
have that faith which • the Gofpel requires
is to examine into the nature arid princi-
ples of our aftiofhs ; as a tree is known by
its fruity fo is the heart of a man by the
good arid evil conduft of his life. This
is a teft plain and eafy to be underftood^
uniefe we wilfully deceive ourfelves.
. -ftt recommending good works a§ tlie
teft: of Faiths let it not be underftood that
ive are to ground our confidence on their
* Afts, ch, viii. ver, 21 »
excellence
( HI )
pxcellence or perfe6tion. When we hav<i
done the beft we can, and may not ba
confcious of any enornious guilt, yet fuch
is the imperfe6tion of hum^n nature, we
cannot thereby be juftified, A fenfe of
our own unvvorthinefs is neverthelefs comr
patible with our confidence i|i God's mercy
through Jefus Chrifl: 5 he expe6ls npt per-
feftion in us but fincerity in ou8 purfait
after righteoufnefs, and thu? much joay
every man know of his QWBk heart. •
Equally dift?int from the fatal extreme?
pf prefumption and defpair is the tru?
Chriftian Faith ; far from ofFei ing encoq?
ragement to obdurate guilt, it on the other
hand leaves not the penitent linner under
the horrors of reprobation.
To fuch therefore as fenfible of their
own frailty have recourfe to Aln^ighty God
for pardon and forgivenefs through Jefus
Chrift, and will comply with the terms
propofed in the Gofpel, we preach remif-
iion of Sins, that &ei?2g jtifiified by Faitb^
they may have peace with God through our
fjOrd Jefus Chriji.
SER.
I
aw.
I . H3 )
SERMON X.
ri->
St* Luke, •
• ' Ghajiter xviii. Verfe 14.' ^
X tettyou^ this Man went down to his boufe
'juftified rather than the other.
Humility, which confifts in a mo-
deft fenfe of our own merit, and Charity,
which difpofes us to judge favourably of
others, are, among the Virtues which
adorn t|ie Chriftian profeflion, moft fuit-
able. to the frail condition of Human n^-.
tore, 3nd therefore moft forcibly recora-
mended to us by our Holy Religion.
We are frequently reminded in Scrip-
ture
( 144 ')
cure that Man has nothing of his own
wherein he may boall, as, if he deferved
it; wkpfoever therefore diftipguiflied by
^y circumftance of fuperiority above his
Brethren, overlooks the Giver of all Good
things, and is forgetful of his own unwor-
thinefs, dilhonours Gal by ingratitude
towards his B^ijefi^ftpr, ^nd by pride to^
wards his Fellow Creatures.
Unreafonable however^ ancj unbecoming
as fuch a conduft is, the leaft experience
Ijp obfervatipij may CQUvinceus, how agt
we are to tal^e glory tp puf f^hres^ when it
is due only to Qo4.
It is done pn al mpft every occafion of cpr^-
' petition be the bbjeft contended* for wh^t
it niay. It is not only the conqueft or tfcc
Rule of Nations, but the flighteft cfiftinc*
tion of pre-eminence, in talents, d^'fif, 61:
equipage, which are feen to make nbeh uh-
'mindful of vvhat they are, and (as it were)
to juftify them in their own conceit', far ^11
the preference they arrogate in loclety. fiiit,
'O vsin Man, wkat baft thou ^ that thou di^mt
■"'' ■ recei'bet
( MS J
hceiiJef Now, iftbw did/i receive itj why do/i
thou glory ^ as if thou bad/l Hot received it?
Reafon, as well as Religion may con^
Vince us that there could be no cldm what-
ever in any man, which might induce Pro-
vidence^ to place him in a more exalted Na-
tion than, the reft of his fellow-creatures,
bf beftow upon him any extraordinary
powers of Body, or Mind j he who is
endowed with futh powers, is indeed na-
turally inclined to wifh it were fo^ and
when flattery indulges our infclinations we
ealily admit an error wherein there ap-
pears {o much gratification.
The intdriefts of Civil Society^ even the
Very exiftence of it requires^ that there
ihould be a political fubprdination of rank,
and authority J- to which refpeft and defe-
rence are due ; nor can they reafon?J>ly be
with-held by any man who wifhes well to
the peace and ptQfperity of the State, un-
der which he : enjoy sproteftion.
i But I confine myfelf to.thofe perfoinal
pretenfions of. which we are apt jto be ftill
more vain, though few if any can be per-
K fuaded
( M6 )
fiiaded to hold them in the like eftimation
which we do ourfelves.
If there is any human excellence which
might affume a title to felf- approbation,
and a favourable comparifon with other
men, it is a Confcioufhefs bf Moral Rec-
titude in principle, and praftice, as it is the
higheft perfeftion to which human nature
can attain. Hereby we approach and are
affimilated to that fuperior order of Beings^
whofe glory and delight it is to imitate
theu- great Creator ; while on the other
hand, vicious habits debafe us from the
rank of Reafbnable agents, to the levfil
of Brutes.
Such being confeffedly the conftant
effcdls of Virtue, and Vice ; it miy per-
haps at firfl view appear contradiftory to
truth, and common fcnfe, to tell a perfon,
whofe life is apparently regular and often-
fibly full of good works, that another with
lefs difplay of the like merit, may, from his
greater humility and confcioufnefs of his
own imperfe6Hons, be more acceptable in
the fight t>f God. :.
This
> *. . .» »
( U7 )
This however is the dodrine of the Pi-
table before us which the Evangelifl: ex-
J)reflly fays, was addrefled by our Lord to
certain who trujied in themf elves that they were
righteous^ and defpifed others, or as St. Paul
defcribes them, who going about to ejlablijh
their own right eoufnefsj did not fubmit them*
felves to the righteoafnefs of God.* .
In oi^der to the better underftanding the
leffon intended to be conveyed by the Pa-
rable, I fhall briefly diftinguifli the charac-
ters of the perfdns concerned.
The one is a Pharifee, of a fe6l the mbft
confiderable among the Jews, from an ap-
parent fanctity of manners, and a fcrupii-
lous attention to the ceremonial law.
The Pharifces fafted often ^ made long
prayers in publick^ were exaft in the pay-
ment of their tythes, and diftributed much
alms among the poor 5 by thefe fpecious
arts, they attained the objeft of their arti-
bition, the approbation of the multitude^
arid a powerful influence in the ftate; but
P Ep. to Rom. ch, x. ver. 3.
R 2 a^
( 148 )
as we learn from various paflages of thi
New Teftament, all this difplay of piety
and benevolence was mere oftentation ; it
had its fource in Pride, and tended to Pre*
fumption.
The other Charafter was a Publicinj
one of the officers employed in collefting
the tribute impofed on the Jews, by the
Romans. Impatient as the Jews are
known to have been under every form of
their own Government, it is not to be
wondered at, that they fubmitted with
much reluftance to the exaflions of a fo-
reign Power. The profeffion therefore of
a Publican was odious to them, and the
name a term of reproach.
^ Such were the Men who went up toge-
ther to the temple to pray. \
Let us next attend to the manner, and
ftyle of their aidrefs.
The Pharifee fiood and prated thus with
himfelfj Gody I thank thee that I am not as
other men are^ Extortioners ^ UnjuJijAdulieref^s^
or even as this Publican -, Ifajl^wice in the
weeky I give tythes of all I pofefs. '"^Whcr^
in
( ^4^9 D
in {may it te aKked) is ihii addrefs? fo
reprchcnfifeic ? The Phar ifce is peHuaded
of his own righteoufbefe by tnore/^than a
mers opinion iitfiitute of preof, he appeals
to the regular conxloH of his iLife, lie. ac*
knowled^s that. his viutues proceed fran^
God, as he thatuksiiinrfor tfaerh^ ^ he xxtij
prefers Sumfelf *tcrrtbe tranfgrefferr of: the
Law, anid' foliovQS ihe generad prejudicei of
his Gountry agpinft .the ^ profcflion of ' a
Publican. * *»•
Yet notwithftandihg thisfTpecious apo-
logy, the Pharifee,tiras guilty 'of .Pxide,
Uncharitablenefs, and Prefumption;* he
was caiic*kdi of :, his rftual tafefiirvahfces,
and arrogantlyirc^fbridus iagainff thofe
who were iefe exaft thaa himfclf . m -the
ceremonies of the Law. But that wheic-
in he was chiofly: tajipabl^ tws his vain
prefumpticMi in attempting to juflify |iim-
felf in the fight of God, by. his' moral
virtues; be trujkd t^HmJelf that he ^ was
righteous^ and was aT>ove*afking for mcocy.
The Publican in the mean dme^ftanding
K 3 afar
( «5^ )
afar'ofF and not daring fo much as to lift
up his eyes unto heaven, fmote upon his
breaft and all he faid was — God be merciful
to me a Sinner j'^So far was he from making
a difplay of his mdrits, that he does not
leven mention them in extenuation of his
guilt; confdous that he has nothing to
offer fufEcient for his juftification, he dares
not appeal to the juitice of God, but
throws himfelf entirely upon the mercy of
hisjudge*
Such was the condu£b of him who went
down to bis hbtffe jufiijied rather than the
other.
The fenfe of the Parable is too obvious
to need a particular explanation, I (hall
only remind you therefore of the infer-
ences refulting from it.
FiriV-^that it ill becomes us on partial
comparifcxis to decide unfavourably of
each other. ^^
We may indeed^ our civil capacity
fometimes be under the neceflity of pro-
ceeding to the condemnation of a Crimi-
nal
I
tial even to the lofs of Life j yfet it is with
the utmoft caution that aft cvH intcntijptt
is admitted in a court of jaftice^ ^on ^hca
the commiflion of the criminal a£l it
afceitained, ^nd the Law judgfes it better
thajt a guilty man fhouki fometimes eicape;
than that an innocent man fhould fuffer
unjuftly-
But as individuals we have neither
fufRcient infight into, nor certain means
of difcerhing the real charaftef. Jtit^e
mt^ fays our Lord, according to the appear-^
tmce^ but judge righteous judgment y* intimat-
ing that whenever we judge according to
appearances only, we are in danger of
judging unrighteoufly.
It was thus the Pharifee condemned
the Publican, he knew the reproachful
citcutttftances of his outward condition,
but was a ftranger to the reftitude of his
Heart. It was thu^ij^hen Mary Magda-
lefi was weeping at ourSaviour's feet, that
ottf Lord was cenfured as ignorant of her
* St. John, ch. vii. vcr. 24.
K 4 Cha-
< 15^ )
Ckara^rer, her accufers knew the iiregola-
lity of her paft conduct, but they knew
not that (he. was then in the ad of repent-
ance.
•. Oar judgment therefore formed from
appearances only cannot be relied upon as
certain. It fhould alfo be remembered^
that we have no authority to condemn
each other upon our own opinion of guilt s
in our private capacity we are account-
able to God alone -, he only, who by his
infinite knowledge can difcem the fecrets
of the heart, and who, as our Creator, has
•a juft right to exercife a fovereignty oyer
all his creatures, is the proper judge of the
world. >,
But to man it may be faid, ivbo art thou
that judgeth another ^ Servaftt? to bis own
.Ma/ier hejlandeth orfalleth. Let not Chrifli-
anity therefore be charged as produftive of
felf-conceit, or ceajpriouYnefs, the whole
: tenor of its precepts is ^'direfted to fubdue
pride, and every criminal afFeftion arifing
from it, though it; muft be confeffed, exam-
ples are but too common of fuch as afFcft to
•^: dignify
( JJ' >
naf even to the lofs of Life; yet it is with
the utmoft caution that an evil intention
is admitted in a court of juftice, even when
the commiffion of the criminal ack is
afcertained, and the Law judges it better
that a guilty man (hould fometimes efcape,
than that an innocent man fhould fuiFer
unjuftly.
But as individuals we have neither
fufficient infight into, nor certain means
of defcerning the real chara6ler. "Jicdge
,mt^ fays opr Lord, according to the appear-*
anccj but judge righteous judgment^ intimat-
ing that whenever we judge according to
appearances only, we are in danger of
judging unrighteoufly.
It was thus the Pharifee condemned
the Publican, he knew the reproachful
circumftances of his outward condition,
but was a ftranger to the reftitude of his
Heart. It was thus when Mary Magda-
len was weeping at our Saviour's feet, that
our Lord was cenfured as ignorant of her
* St. John, ch. vji. ver. 24.
K 4 Cha^
i i5« )
Chara£ter^ her accufers knew the irregular
rity of her paft condQ£i:» but they ktiew
not that fhe was then in \ht a6t of repent-
ance.
Our judgment therefore formed £rom>
appearances only cannot be relied upon a$ .
certain. It fhould alfo be rsmembered^'
that we have no authority to condemtv
each other upon our own opinion of guilt i
in our private capacity we are account-
abje to God alone 5 he only, who by hi?'
infinite knowledge can difcem the fecrets
of the heart, and who, as our Creator, has
a juft right to exercife a fovereignty over
all his creatures, is the proper judge of the
world.
But to man it may he f^id, -who art thou
that judgefi another s Servant'? to his ownMaJ--
ter hejlandeth orfalleth. Let not Chriftiauity
therefore be charged as prodq6live of felf-
conceit, or cenforioufnefs, the whole tenor
of its precepts is directed to fubdue pride,
and every criminal afFeftion ariiing from
it, though it muft be confeffed, examples
are but tocy common of fuch as afFeft to
( '55 )
dignify their arrogance and calumny, with
the plaufible pretences of zeal for Virtue
jguid Religion.
But the inference from the Parable
which I would principally recommend to
your conflderation, ib, that our hopes o£
acceptanjpe hercaftd: cannot be foimded oxt
our own merits^ feeing: that it is by thcr
gracious mercy of God alone llirough Je-^
fiis Chriflv that Man is juftified in his
fight.
It has pleafed the wife author of our
being to impknt in the human breaft, a
fcnfe of good, and evil, and to give us
Reafon to guide our choice between themj
but fo turbulent arc our paflions that its
ftill, fmall voice is but feldom heard, and
even when it is heard, not attended to as
it ought. They therefore who maintain,
the infallibility of Reafon, and think it
fiiffictent, to guide us to a ftate of immor-
tality, and happinefs, over-rate its excels
lence. Every Man*s experience muft
convince him, that he is at beft but a
very imperfeft being : As many as ad-
mit
( «54 )
fliit the Scripture Hiftory of bur firflr
Parent's fall, are not at a lofsto account
for human infirmity ; and even they who
cannot recondle the fall of Man to
the vain conceits of their own dignity^
and to divine Juftice, muft ftill find fre-
quent occafions to acknowledge their weak-
nefs, and propenfity to e^dl. Alike appli*
cable to the believer and the unbeliever is
the confeffion of the Apoftle, that the good.
which he ivoulJ, he frequently did not, and
the evil nvbich be would not^ that be didJ^
Whether therefore we confult Scripture
or experience, either may ferve to convinoe
us, that whatever may be the primary
caufe of human infirmity, the efFe£ls of it
are evident,
I recommend the confideration of this
acknowledged truth moft earneftly to your
ferious attention, becaufe whoever is fully
Satisfied that he has no claim on God for
a flate of bleffed immortality either from
his nature or his merit, is almoft perfuaded
^ Ep. to Rom. ch. vii. vcr. jg.
to
( '55 )
to be a Chriftian. While the pride, of
felf-fufficiency prevails, the Doctrine of 4
Redeemer; and divine Grace niuft appear
unneceflairy, and will therefore be deemed
impolfible tbhave proceeded from God,
the death df Chrift will be treated as of
no effeft, our preaching and your faith
lookedupdn alikb vain, and unprofitable*
How indeed (36d came at firft to call
forth into teing a Creature formed as Man'
is, with fuch a portion of infirmity as
rnuft fubjefl; him to trahigreffion, and ex-
ppfe him to the fentence denounced agaihft
jdifobedience, is a queftion which may na-
turally occur to the mind impreffed with a
true fenfe of its own imperfeftion ; Scrip-*
ture alone affords a folution of the diffi-
culty. We collect from thence that after the
angels had rebelled againft God and fallen
from their original flate of Glory ; God
was pleafed to create an inferior order of
Beings, capable indeed of immortal happi-
nefs though not like the Angels admitted to
it a]: pnce. Man was placed in Paradife in a
ftatc
( '56 )
flate of Probation^ where proof, ipight firft
be given of a difpofition to acknowledge
that whatever bleffings he might enjoy,
were derived from the freegoodnefs of his
Maker ; with this view was he fpiinedp and
declared good, adapted, to the purpoies of
his being, and pure from aflual evil ; ne*
verthelefs he muft have been from the be-
ginning fubjeft to tranigreffion, being, left
to the determination of his owa free will,,
whether he >yould recognize thp (qvcreignty.
of God by obedience to his ^ommand^ or
yield to the deceitful fuggelHons of the
Tempter, under the flattering aflfuranpe
of becoming independent. Yield he did^
and thereby forfeited for himfelf and his
poftcrity the claim of eternallife, obedience
being the Condition on which it was to be
imparted, and that conditiow broken. It
would be Folly, or Injpiety to fu|>pofe that
God, to whom all things to come are alike
known as all things prcfent, or paft, fhould
not have forefeen the fatal QonCeq^^nce of
human frailty. .
How
( 157 )
iHTow tiien, (if iriay be ofked) was the ex-
periment confiftent with Divine Wifdom,
"Goodnefs, or Jtiftice ? — Reafon may beat
a lofs for'an anlwer, bat Revelation affurcs
us, that the' Redemption, of Man through
Jiffus drift, made a part in the general de-
fign of 'Hie Creation, and was fofeordatned
' befote the 'foundation of the ^world.^- — Ad-
mitting then, that God did foreknow, and
' permit fhe fall of our firft Parent, yet he
foreknew^ and had prepared in Jefus Chrift,
the rtieafts of our Reftoratibn to the like
" coridili&nal ftate of acceptance.
The whole hiftory of God's dealings to-
wards us appears to unfold a wife, arid
gracious purpofe, of humbling the heart
of Man, left he fli6uld rebel prefariiptuouf-
ly againft his Creator.
We muft therefore conclude thiat a jiift
fenfe of bur own'unworthinefs is the fun-
damental principle of a Chriftian's know-
ledge, and Duty; it dircfts us to place our
"^ ' ' ' •■ ,
f -ift Ep/of St; Peter, ch. i. ver, tt^ -. .
chief
( '58 )
chief confidence in the co-operation of thd
Holy Spirit ; whofe aid is promifed to all
thofe who eameftly feek it, and which
alone can make perfect our weaknefs.
I cannot conclude without mentioning
one neceffaiy caution. Let it not be ima-
^ned, that becaufe our very bed a£tioils
are defeflive, moral virtue is therefore of
no eftimation in the fight of God^or that
F^th in the fufferings of Chrift will dif*
penfe with our endeavours, or fuperfede our
obligations to Holinefs. The Conditions
impofed upon Man in his firft eftatc re-
quired a conformity in his conduft with
whatever was right, and pleafing to the
Author of his Being. The coming of
Chrift was to reftore us again to the diviilo
favour, which the tranfgreflion of thofe
cmiditions in a particular inftance of dif-
obedience had forfeited^ and to render our
endeavours after righteoufnefs (impcrfeftas
they ftill may be) acceptable to God. Eiut
becaufe the mercy of God through the me-
rits of Jefus Chrift no longer imputes to
usf
US tlie difobcdience of Adam, (hall our
own wilfulnefs pafs unpunilhed? and are
"we to Jin that Grace may abound ? — God
Jorbidt
Let us on the contrary uniformly ftrive
after a Life of Holinefs and Virtue, hum-
bling ourfelves before God ; when we have
done our beft, we fhall find but too much
caufe to exclaim, as the Publican did, God
be merciful to me a Sinner ! Who is there
among us, if at this moment fummoned to
the tribunal of God, could dare with the
Pharifce to afk for Juftice, rather thaji
Mercy ?
Righteous only art thou, O Lord, who
in mercy haft appointed for us fuch means
of Salvation as are altogether fuitable to
our Nature and thy Glory.
SER-
( .61 )
SERMON XI.
St. Luke^
Chapter xvi. Verfe 8.
^he Children of this World are^ in their geni-^
ration^ Wijer than the Children of Light.
A HE Parable which gave ^ccafion to
this refleftion of our Saviour relates, that
an unjuft Steward was accufed of wafti%
Jiis Matter's goods, dnd confequcntly
threatened with difmiflioii.
Aware of his lituationj and fearful of
th^' diftrefs impending, he called to him
his Lord's Debtors, and remitting to each a
part of what was owing by them, ho
L hoped
( t62 )
hoped this indulgence would fo far coti-*
ciliate their favour, that they might be
induced to receive him into their houfes 5
his Lord commended the precaution ; —
then follows the remark of my text, tbaf
the Children of this World are^ in their gene--
ration^ Wifer than the Children of Light.
It is obvious to the flighteft experience,
that the generality of Men, in their tempo-
ral concerns, aft on fuch principles; as
they judge moft conducive to the point at
which they aim, while in the more import-
ant purfuits of Eternity, few are foundT
who adapt their condu6l to their conviftion,
or their intereft. This inconfiftency our Sa-
viour plainly alludes to, and reproves^
It is my intention after expkdning the
dS^lnftion of terms, Children of this Worlds
and Children of Lights to fhew wherein
the former excel the latter, and to exhort
you to imitate their prudence, and pre-
caution*
y/^ Children of this fFbrld^ js^c they
whofe a&£tk)ns are fet upon the enjoy*
ments
ments of this Life, who propole to them-
felves, as the greateft poflible happinefs,
Ihe gratification of their fenfual appetites^
the improvement of their fortune, or the
attainment of fome favourite objeft of
ambition.
Thefe are the prevailing confiderations
which influence Mankind in general, and
were we not every one of us fenfible of
the ftruggle there ftill is, or has been ia
our own breafl:, to regulate our defires, and
proportion them to the real worth of the
objefl:, it would be hardly credible, that a
rational and enlightened creature, as Man
i#, capable of judging and choofmg at all,
Ihould judge fo ill, and make fo bad a
choice.
All worldly enjoyments are confefedly
yncertain both in their nature and dura-,
tion ; and (fetting afide the danger of
excefs, and the criminality to Vhich they
expofe us,) no doubt can be admitted, but
that if they forfake not us, we mufl: fooji
forfake them*
L z Th9
( ^H )
The religious expectation of a future
ftate, founded upon the authority of Gbd's
word, propofes bleflings to our obedience
ineftimable in value, and lafting as etemi--
ty ; yet notwithftanding all the Icfibns of
experience aftd refledion, and all the ar-
guments fupporting our faith, the prefent
life^ (hort as it is, has a preference in the
general efteem to the glorious ftate of
immortality and perfcflion^ In a life to
cotfie.
The temporal interefts and the paffiorts
of Mankind, are the impulfes which for
the moft part a6luate them, for thefc it is
that Men rife up early, and late take reil:^
eating the bread of carefuluefs. To what
other end is all that hurry, that eagerhefs
of induftry and competition, which is feen,
in the world, than for the world itfelf^
who (hall have the largeft fhare, and make
the greateft figure in it ; to thefe attain-
ments, the common principles of educa-
tion^ and the ordinary counfels of paren-
tal affedlion are chiefly directed. Is it not
• too
( i65 )
too with this view, that in a more advanced
ftate of Life, connections are formed, and
maintained, at the hazard of innocence
and integrity, fometimes at the expence of
happinefs itfelf ?
This attachment to fenfible objects has
been the prevailing folly of paft ages, as
it is ftill of our own; there have ever
been too many, who took not God for their
Jtrengthj but made Gold their hope^ and truji^
ed in the multitude of their richer. — Such are
the Children of this World.
In the midft however of much dark-
pefs, fome there have been, and God be
praifed! there ftill are many, who Ihine
forth as Children of Light ^ who extend
(hpir view beyond the profpe5l of this
life, and propofe to themfelves, for their
principal purfuit, the attainment of Life
Eternal.
Every fincere and decided Chriftian
conceives that he is born to nobler expeft-
ations than this World can fulfil; he
looks forward beyond the grave to an
L 3 inheritance
( i66 )
inheritance of glory that will never fade,
to the poffeffion of treafures which nei-
ther fraud nor violence can take from him,
neither age nor accident deftroy. Where-
in then could our Saviour find caufe to
cenfure the condu6i: of fuch a Man, in
declaring that the Children of this World
were Wifer than the Children of Light.
That we may not miftake the true fenfe
and extent of the obfervation, it is necef-
iary to be remarked, that the commenda-
tion given by the Lord to his Steward;
did not apply to his difhoneft means of
conciliating friends, but merely to the
prudence of his precaution, in preparing
againft the day of his diftrefs.
Nor does our Saviour declare that the
Children of this World are abfolutely Wife,
hut Wifer only in their Generation^ that is,
as far as this Life only is concerned : In
the choice of their end, or their mode of
attaining it, they cannot be thought to
a£l wifely, unlefs they can firft prove that
there is no diftindion of right and wrong,
Jio
ho rcfHrre^ioh of the dead to judgment.
Wife indeed even in this refpedl are they
in their own conceit, and pity others, who
thrive lefs well in the World, or do not
enjoy its pleafures, to the fame extent as
themfelves, more for their folly, than for
their poverty, or mifery; but whatever
may be their own, or the common opi-
nion, there is nothing in the words of our
Saviour, which can be wrefted to approve
their .choice, or the unjult means whereby
they may accomplifli their purpofes: in
thefe refpefts, it is plain ftill, as St. Paul
obferves, that the • wifdom of the World is
foolijhnefs with God.
But, notwithftanding that the charge
of folly bears full on the imprudence
of their choice, and that the means they
employ may not always be juft, yet
whoever attends to their earneflnefs
in profecuting their obje6l, muft per-
ceive that they apply themfelves with
more zeal and perfeverance to their pur-
fuits, thaa the Children of Light ufual-
L4 ly
( ?08 )
ly difplay in >feeking the bleffings of
Eternity.
Men devoted to their fenfual pleafares,
or worldly interefts, are not apt to enter*
tain doubts, or be difcouraged at every
little difficulty which may obftruft their
fuccefs- Where certainty cannot be had,
they proceed with confidence upon proba«
bility ; the Hufbandman knoweth, that it
is not always the choice of the feed, nor
the favourable feafon in which he fows it,
that will infure him a plentiful H^ur^^^*
It is not the number of forces, the expe-«^
rience qf their commander, their difci-
pline, or courage, that can make viftory
certain. Can the (kill of the Phyfician giv^
more than probable hppes of a recovery ?
Yet in thefe and other the mpft interefting
of our worldly concerns, Men are decide4
in their opinion, and proceed with confix
dence.
But do the Children of Light aft thus ?— r
^re they not perplexed with every doubt
which the Sophiftry of infidelity throvys ii^
thei^
( i69 )
their way ? and even while they ftill admit
the teftimony of God's word, that their
endeavours fhall at length be crowned with
fuccefs, are they not cool, and irrefolute in
their devotions ?
Again the Children of this World are feen
to prefer their intercft and their pleafure to
all other confiderations whatever ; though
their eiid i§ falfe, they are true to it, and
adhere tp it at gny rate j they will forego
prefent gratifications, mortify their paf-
iions, deny themfelves reft, and (may I not
add,) they wiU tpo often facrifice their opi-
nion, and their integrity, to gain a point of
diftinftion, profit, qr advancement.
But are the Children of Light fo readily
difpofed to give i^p their iniclinationSj and
to break into the hours of reft for their de-
votions ? While the worldling employs the
whole week in his temporal concerns, is it
not with reludlance they can be prevailed
upon, to fet apart one day in feven to the
glory and worihip of God ?
Pow attentive alfo are the Children of this
World
( 17^ )
fFbrld to avail themfelvcs of every opportu^
nity that offers, to promote their wifties ;
it is with them a common maxim, that the
tide of wealth and honour muil be taken
at the flood ; they feize therefore the firft
favourable moment in making hafte to be
rich, or great ; and herein they certainly
do wifely, in efleeming the time prefent,
as that only of which they are mafters^
and therefore trailing not to the uncer-
tainties of futurity.
But what is more common than for men
who believe, and acknowledge a life of
purity neceflaryto the attainment of ever-
lading happinefs, ftill to put off their re-
pentance from day to day, as if the iffue
of life, were in their own power.
The laft inftance I fhall mention of
worldly wifdom is that which more imme-
diately gave occafion to our Saviour's re-
mark, namely, the provifion which theCbil^
dren of this World are careful in making a-
gainft the evils which threaten them.
Happy would it be for the Children of
Lighty
. ( '7' )
Light J could they too be perfliaded to ufii
the like precaution, and make provifion in
time for thofe comforts which the Soul
will furely ftand in need of we know not
how foon. — Await not then till fickneis
and old age ftiall warn you of approaching
diflfolution, but fet about the neceffary tafk
of repentance and amendment ere the night
Cometh J in which no man can work. Truft
not, that the dim lamp 6f Life, while it ex-
pires over the bed of ficknefs, will yield
fufficieiit light to cheer the departmg fpirit^
till it fhall have made its peace with God;
it will then ftand in need of every confola-
tion, and the reflexion of a well-fpent
Life will be among the firft. How can
the eye of Faith look forward for forgive-
nefs, unlefs the review of what is paft:
afford fome reafon to hope for mercy ?
It is in vain to urge any arguments from
the confideration of a future ftate to men
who loft in worldly purfuits difclaim all
intereft in it. Their reafoning is juft, let
us eat^ drinkyandbe merry ^ if they are fatis-
fied
( J 7^ )
fiedthat to-morrow they are to dicy never
more to Uve. But for one who difbelieves the
refurrc6tion from any thing like convic-
tion, thoufands there are who flill believe^
and tremble.
You who hear me this day, acknow-^
ledge by your prefence at the fervice of
the Church, that you have other potions
pf God, and Eternity; to you, who believe
there is a God, and that he is the rewarder
of them whofeek him^ I addrefs myfelf with
greater confidence of fuccefs, when I
exhort yon, to confider, that knowledge,
and convi6lion are but aggravating cir-
cumftances of guilt, if they are fuffered
to lie buried in the heart, and bring not
forth the fruit of HoUn^fs^
Confider this, ye who know God, and
are backward in praftifing your duty to-
wards him. In the purfuit of Eternal
happinefs, give it not a fpeculative, but an
a^ive preference ^ be guided by fuch vcvsi^x^
ims as are the ordinary principles of
worldly wifdoni; be content with the evi-
dence
( ^13 )
dencc which it has pleafed God to afford*
and aft upon it with confidence.
Remember that the prefent opportunity
may be the la(l, and if not immediately
improved may quickly be paft and gone
for ever. — Now is tfje accepted time — N(/iM
is the day of Sahation. No man halving put
bis hand to the Fhugb and' looking back^ isfi
. Jbr the Kingdom of God.
SER-
C •75 >
SERMON XIL
Epistle to the Romans,
Chapter iii. Verfe 29*
ts be the God of the Jews only? Is he not
alfo of the Gentiles?
JLt is the peculiar excelknce of the Chrif-
tian diipenfation that it extends the blef-
fings of divine goodnefs and mercy to the
whole race of Mankind. In the light in^
which the Gofpel reprefents him, God is no
refpeBer of Perfonsy but in every nation^ he
that fearetb hinty and worketh righteoufnefsy is
accepted with himJ^ From the univerfal Pa-
♦ A^, ch. X. ver. 34, 35.
rent
( 176 )
J-ent of all created beings. Impartial Belief-^
volence may reafonably be expefted; it is
an attribute of perfsftion fuit&ble td the
notions we naturally form of his infinite
Juftice*
The Scriptures however have in this re-^
fpeft been charged with contradiftingthem*-
felves, as if what we are required to be-
lieve of God's Nature was irreconcileable
with the Hiftory they give of his dealings
with the Sons of Men*
The advocates for Infidelity have with
^n air of triumph afferted, that either God
did not reveal himfelf to the defcendants of
Abraham in the particular manner related
in the Old Teftament, or that if he did,
he therein favoured one natioftihconfifteftt-
ly with the impartiality afcribed to him in
the New Teftament.
Every Chriftian acknowledges the Jew-
ifb religion to have its appointment front
God ; it muft be confeffed likewife that f h6
inftitution was confined to one fmall people
poflefling but an inconfiderable portion of
thq earth in cotoparifon with the mighty
( ^n )
Empires of the Eaft.— Its limitation wfe
grant to be expreflly afferted in the Holy
Scriptures : Hepewed his word unto yacob^
bisJiatuteSy and his judgments tmto Ifrfiel -j he
bath not dealt fo with any other nt^ifin^ neither
have the Heathen knowledge of. bii Laws.^ ^
My intention nevcfrthelefs. js^ to fhew,
that notwithftanding the title of God*s pe-^
culiar People, which the Jews fp vainly ar-
rogated to themfelves, they were ever dealt
with according to the ordinary courfe of
divine Juftice, and (which is the moft im-».
portant, and interefting part of the in-a'
quiry) that the reft of Mankind were
equally comprehended with them in the
gracious defign, and glorious accomplifti-
ment of that difpenfation which was deli-
vered by their Prophets.
From the whole tenor of the Law, and
the feveral obligations impofed upon the
Jews, it is evident that the main objeft for
vvhich they were feparated, and kept dif-*
tin6l from the nations around them, was
* F£dfn cxivii* vcr. 19, 2'o»
M ta
( »78 )
to further the purpofe of divine wifdom
and goodnefs, in making known the Met-
fiah in due lime.
In the condiit!:>, and promotion of this
gracious purpofe it plbafcd God indeed to
cfFe6l T)y^ figns and wonders their deliver-
ance from the bondage of Egypt, yet he
fiiffered them foon after for their perveife-
nefs to wander in the wildemefs, and re-
main there forty years.
• He fed: them, it is true, when they cried
to him in their diftrefs, with bread from
heaven, yet for the punifliment of their
crimes Hefent fiery ferpents among them,
the Earth opened and fwallowcd them up.
Though he drove out the Heathen and
gave them their Land in poffeffion, a land
in comparifon of the wildernefs wherein
their forefathers had fojourned, flowhig
with milk and honey y yet was it not compar-
able with tnany other parts of the Earth
for healthfulnels, and fertility, nor did they
dver poffcfs it long in peace or fecurity \
and left they might ftill prefume on the
particular interpofition of God's Provi- ,
dence.
( ^79 )
d^nce, it was exprd&y declared to thenii
Not for thy rigbteoufnefs^ or for the uprightnefs
qf thine heart doji thou go to pojfefs their Land ;
but for the wickednefs. of thefe Nations^ the
Lord thy God, d^ drive them out before thee^
and that he may perform the word which the
Lordfware unto thy Fathers Abraham^ ^i^c^
and 'Jacob. JJnderJland therefore that the
Lord thy Gad givetb thee not this good land t^
pofefs it for. thy ri^teoufnefs,^ .
. .. Their Nation^ profperity was the tern-
fiorary confeq.uence of publick virtues i
and whenever they turned afide (as they fre-
gently did) from doing what was rights
and pkaiing in the fight of God» National
Cakpiity ever followed, their country was
laid wafte, their fenced cities were broken
down, and their Sons and their Daughters
were led into CaptLdty.
By afpecial revelation a more diftindl:
knowledge of God's nature and will was
indeed imparted to the Jews than to the
xs!k of the world ^ but at the iame time
\ * DiBut. oh* ix. ver. 5, b.
M 2 the
( l8o )
the burthen of a ce/cmonial law was ini*
pofed upon them, atteoded with fo many
: difficulties in the obfervance of it, that St.
Paul ftyles it, a mijniftry ef DeatbyOndCm^
.demnation^'^^xtitMm^ to min's conlbiencds
•an obiigation hard* to be complied with in
.the'clegree of • perfeftion required,, and yat
expreiQy denouncing curfes on hiqi that
^4:ontinii4d not in all things ta do tbem. ^ ' / . I\.
The Apoftle juftly argues 'farther' c6n^
-ceming this fpecial rcvelation,wiiich- at Ifirft
rview appeari to be fuch a4!n^rk o£» extraorf
binary Grace, that they had/no reafoa to
be proud of thediftinflion^ffprfinceitlM^
not produced in them an improvement pro-
portionably greater than what the light of
reafon, and the law of nature had brought
fbrth in other men, it was in confeqxi^ice
rather to be confidered as a difadvantage,
as it rendered their crimes more inexcuf-
able, and their condition wbrfe than, that
' of ignorance. i j -^L - .
The Jews ncverthelefe under thefexir-
* Second Ep^^to Cor-ch.'iiu ver. 7, 9.
, V cum-
( rfti )
cumftances were higlily coiKeited of their
own pre-eminence, and defpifed the reft pf
mankind as unworthy of God's favours
but fo far was this imaginary dignity from
procuring them either admiration, refpeft,
or efteem among the other nations of the
earth, that they have been in every age the
pitiable objects of popular diflike, from the
pride of their pretenfions, the peculiarity of
their manners, and ever fmce the time when
they rejected the Mefliah, from the wretch-
cdnefs of their condition as a people.
Thefe confiderations arefufficient tofhew
that there is no ground for charging God
^ with unjuft partiality to the Jewifh nation.
But the truth of this conclufion will more
fully appear, if we contemplate the compre-
henfive view of the Chriftian difpenfation.
The firft promife of a Redeemer was
made in the moft general terms, that the
feed of the woman fhould bruife the head of the
ferpent'y^ or in other words, that there fhould
fpring from her who had been feduced into
♦ Gen. ch. ill. vpr* iS»
M 3 tranf-
*( 1^» )
tranfgrcfSon one ^ho (hould hcrcaftfer over*
come the wiles of our deceitful Enemy,
and render his malice of none effeft. In
procefs of time, God was plea&d to reveal
more particularly to Abraham in reward
for his faith and obedience, that he (hould
be the Father of a nation from which was
to come the Mefliah j it was neverthelefs
at the fame time declared that the gracious
cffedls of his coming (hould not be confin-
ed to the Jewifh nation, but be of univer-
fal concern and advantage. In thy feed
Jhall all the nations of the Earth be bleJfedJ^
In this general fenfe was the promife un-
derftood by Jacob, when in the fpirit of
Prophecy he faid, i(nto himJJoall the gather--
ings of the people be.^ The Angel who pro-
claimed the Birth of Chrifl-^ announced
tidings of great joy to all people — Peace on
Earth (not to the Land of Judea only, but
to the uttermoft ends of the world) (ind
goQd will to all Mankind. In this light it
* Gen. ch. xxvi. ver. 4.
t Gen. ch. xlix. ycr. 10,
was
< ^83 )
was that Simeon, who looked for the con-*
folation of Ifrael, beheld the day of the
Lord, Mine Eyes^ faid he, bavefeen thy Sal--
^atiorij which thou haji prepared before the^
face of all people^ a light to lighten the Gen--
tiles ^ and to be the glory of thy People Ifrael.
We may therefore, and we are bound ftill
to acknowledge that Salvation is of- the
Jews J to them primarily pertained the adop-
tion ^ and the glory y and the covenant s, and the
giving of the Law^ and the fervice of God
and the Promifes^ to the loft flieep of the
houfe of Ifrael, was the perfonal miniftry
of Chrift himfelf principally direfled, but
not confined in its efFe6ts; our Lord was
a minifler of the circumcifion for the truth of
God^ to. confirm the promifes made unto the
Fathers^ and that the Gentiles alfo might glo-r
rify God for his mercy.
Since then the Defcendants of Abraham
according to the flefti were chofcDt not as
peculiar obje6ls of divine favour, but as
inftruments only in the hands of Provi-
dence, for furthering the difpenfation of
mercy to all Mankind, fince as many as
M 4 arc
( i84 )
arc believers in the true God, and in his
Son Jefus Chrift, are Children of Abraham
by faith, and joint-heirs of the promife, it
is the folly, or the falfehoqd of infidelity
to charge God with partiality, or injuftice.
Few men indeed befides the Jews thcm-r
felves, can now think,' that God is the God
of the Je^vs only ; difappointed in their vain
hopes of worldly fuperiority, they are in
every Country where they inhabit regarded
as aliens to the reft of Mankind, and
have been too frequently treated with illi-
beral fcorn, and cruel perfecutions ; their
plagues have been wonder fiil^ and of long con^
tinuance.
It is not therefore the name of Jew, or
Gentile, the nation or family we are of,
that is of any account in the fight of God;
the partition wall was broken down when
the grace of God^ which bringeth Salvation^
.appeared unto all Men alike ^ henceforth the
fame Lord over all is rich in mercy and good^
nefs unto all that call upon him.
Having, I truft, fufficiently eftablifhed
the title which we, who are not of the ftock
of
( i85 )
©f Abraham, have to a part in the Mefflah,^
let us advert to the nature and condition
of the benefits we are to expeft through
his interceffion,
Thefe are forgivenefs of fin, and ever-
lafting life upon faith and repentance.
€hd fo loved the world that he gave his oniy
begotten Son to the end that whofoever believ^
eth on him Jhould not perijh but have ever^
lajling life.
But it may be aflced, if there is no other
name given undex Heaven whereby Menfiall
be faved than the name of Jefus Chrift,
how comes it to pafs, that before, and
lince the promulgation of the Gofpel Sal-
vation,' millions after millions have paflTed
away without ever hearing of it at all?
If whole nations have been and flill are
fuffered to die in ignorance and fin, where
is that univerfal benevolence, that impar-
tial gift of mercy contended for in this
difcourfe.
It muft be acknowledged that great
flill is the niyftery of our redemption.
Evident indeed is the difplay of divine
power
( '86 )
power in the creation, and vifible arc the
effects of God's providence in the pre-*
fervation, and order of the world, but
the extent of his mercy, in reftoring
finfui Man to a ftate of acceptance, is
what by fearcbing we never could have
found out, nor has he fuhmitted to our
judgment the fitnefs of the means
whereby he hath eifefted our Salvation*
Sufficient is it for us to know the things
th^t concern ourfelves, and that God
hath no where prcfcribed the benefits
of our Saviour's death within thole
limits of time and place, which bound
the publication of the Gofpel. It be-
comes us to have implicit confidence
in the truth and juftice of the alTurance,
that every man Ihall hereafter be judged
according to ivhat he hcithy and not according
to 'xhat he hath not.^ He will not be the
obje(5t of mercy, or wrath, in proportion
to the degree of knowledge, but of im-
provement made of the fituation, and cir-
♦ Second Ep* to Cor. ch. viii, ver. I2.
cum-
( i«7 )
ttimftances in which Providence may have
placed him.
Here then let us fet bounds to our fpecu*
Native curiofity, and contemplate, with hu-
taility and confidence, the divine attributes
of juftice and mercy.
How far our own cotiduft is confiftent
with the knowledge imparted to us, Ukk
iubje6l much more becoming and intereft-
ing in the inquiry, as well as attended
with lefs difficulty in the folution.
Be the degree of indulgence what it may
which it fhall pleafe God, at the great day
of final retribution, to make to thofe nations
who have lived under the light of nature
only. We, to whom a fuller meafure of
knowledge, and a diftindl rule of duty has
been given, have certainly no claim or jufi:
expe6lation to be included in it.
When the Jews rejefled the Salvation
offered to them in the gofpel, Chrift de-
clared that their guilt arofe from their ne-
glefting the grace which was tendered to
them, tbat bad be not come^ and fpoken to
them.
( i«8 )
them, bad be not in proof of his divine
commiffion done among them the things which
none other Man did, ihey had not bad^n.^ —
The fame conclufion is appUcable to our-
felves. Had we riever heard qf the truths
of Chriftianity, nor had the teiftimonies of
its divine authority been tranfmitted down
t^-Uq, our ignorance might have been our
apology ; but if in this Country the Goipd
is hid, it is hid unto them tbqt are loji.
Jf therefore conceited of a vain phiIo(<>.
phy, and afFetting to be wife above that
which is written in the Holy Scriptures,
we wilfully refift the truth,, if hurried oa
in the giddy round of diflipation and folly^
we give it not the attention due to its im-
portance, if devoted tq the purfuits of
worldly interefl, we admit not its influence
to regulate our condu61, — We are of all
Men moft guilty here, and may juftly
expect to be moft: miferable hereafter.
* St. Jolin, ch. XV. ver. 22, 24?
SER-
( «89 )
SERMON -XIIL
^e F0RTY-§EC0ND rSALM^*
' ■ VerfeS'i4, i5r ^
Why art thou vexed^ O my Soul I ^andw'iy
art thou fo, difquiefed witBin me ? put
thy trujijn God.^ "' ' ' * '" ' '^ -'
x\MO JS^rCcithe various diftreffes incident
to human nature, there is-^nqne more de-
(fervipg.of •compaiffion, than the melancholy
depreffioa of , fpirits, to wHich devout and
well-meafiing Men are frequently f^bje6^,
from nufconceiYedi. notions of Religion.
Chriftisaity in its genuine fimplicity is
to Man fflr tjig }9y; of ; his heart, ?uid the
. ^ ends
( 190 )
ends propofed by it are Peace, Comforf,
and Satisfaftion in the prefent life, eternal
happinefs in that which is to come-
Whence is it then that its effects are fo
often contrary to its principles ? and that
what its divine author intended as the
remedy for our infirmities, fhould in feme
inftances operate as a Poifon ? Th? adul-
teration of its purity, by the grofs ad-
ditions of Superflition, and Fanaticifm,
is the caufe of this unhappy perverfion
in its effe£l.
The natural confequence of that indif-
creet, and miflaken zeal which iniifls on
conflant penances, and fuch harfh rules
of difcipline as check tlie moft innocent
inclinations of the human mind, is either
infidelity, or defpair*
It is next to* impofiible for a mm who
is above the lowed cl^s of ignorance, to
perfuade himielf, that God, bis maker and
preferver, can be the author of fuch ex-
tretpe feverities as have obtatn^Kl, and ftill
continue, in many parts of the world to
difgrace
( m )
difgrace not only the Heathen fyftems of
worfhip, but the profeffion of Chriftianity
itfelf.
Hence it is, that the half-enlightened
Sinner, without inquiring into the diftinc-
tions of Religion, and fearching the Holy
Scriptures for the genuine words of Eternal
Life uncorrupted by the conceits of Men,
liftens eagerly to the fpecious fophiftry of
falfe Philofophy, till his Reaibn is feduced
to juftify the indulgence of Paffion, and
the remonftrances of confcience are ftifled
by a hafty conclufion, that either there is
no God, or that if there is, he is un-
concerned at the actions of Men.
We muft have recourfe to one or
other of thefe principles to account
for the conduft of the fafliionable
multitude, who* difregarding the moft
reafonable reftraints of religion give
themfelves up to the purfuits of Plea-
fbre, in the gratification of their appe-
tites, and afieft to pity thofe who
live otherwife ioc being as they concdv*
certainly
C 192 )
bertainly raifCTable hfere, left they m^ty
eventually be miferable hereafter;
Fanaticifm on the other hand renouftc-
ing every attempt at aftual merits and re-
commending Faith As the only ftandard of
perfedion, addrefles itfelf to the imagina-
tion for the proof of its fufficiency.
Some few there may be of fo warm a
temper, and fo weak a judgment, as eafily
.to flatter themfelves into vain conceits of
fecurity ; who^ grounding their confidence
on certain inexplicable feelings, miftake
the fervors of a heated imagination for fen-
lible afluranees of divine favon
. Unhappily for thofe of a colder eonftitu-
tion, who are neverthelefs ready to litten
to every bold declaimer, and to be carried
away by every wind of do6lrine, notwith-
ftanding a willing difpofition to believe
they cannot ceafe to tremble j unable to
excite like fanciful fenfations of divine in-
fpiration and aflfurance, they impute the
want of them to their own utter reproba-
tion, and therefore conceiving themfelves
rejected
( ^93 )
rcjefted of God^ and doomed to perdition,
fink into melancholy and defpair.
.' I have mentioned thefe miftaken notions
of Religion f)rincipally- with ' a view of ,
fhewmg, tKit their efFe£ts are not to be
imputed to Chriftianity bnt. to tbe;ab¥i6'
of:it....:. :--' ' '• • ■• •■•> •• ■ ■ . /: ^:'^
The; imfme^atc intent of this difcowfo^
i$: to remove a more- general difordejf c^^
theinind, arid:^! truft oneof a kfeobftinate'
liature than • either c irtfyelityi, or dftljpiin ^
I mean to allay, and quiet ithofefcm^leS'*
of -confcience, arid fits'df defpondendy,
under which Pious ChrrlKans^dre occa^-^I
fionally apt to labour/ i ^^''' ' •''
• .Various are the doubts andJfe'sirs'df thili^-
nature;— the principALof wftfth*! wilt
fpdak to. -^'ii ''^'*
Some are apt'to dlftfaftitHein inin^>
with dreadful apprehenfion,^tfe« they miy^
have offended God beyond tke -hQ|)e *o£'
Pardon, ^ * ) - . » » : I. .. ;ht.:,'
There i& certainly fuch a ddfp^raCpifenis,^'
int6 which Men may fall by aii obftihatei
N perfe-
( '9+ )
porfeverancc in Sin, ai at length to be re-
je£led of the Almighty, and caft off as ob-
je^s of his wrath — My fpirit^ faith Ged,
Jhall not always Jirhe with Man,
But Prefumption, and a Difregard of.
Consequences, tiot Fear, and Anxiety are '
the fymptoms of that dreadful cafe ; the.
hardened fiiincr* when the fpirit of God
hath withdrawn its influence, goes on:
careleflly in his wickednefs, feeling no for-
rpw for whal is paft, .and regardlcfs.of
what is to come,
, So long as the dread; of, God's wcathi.
prevails, thcJfeedaof Piety iare ftill alive ia-
the heart, and if properly cherifhed may:
Wider God's 'Wefling happily bring forth
the. fruits: of Holinefs to eternal Life.
Painful indee^ will be the ftrugglcs
ctf'the fouJ>foc. that birth; of Righteouf-
nefs by which it is to cntep irito^the king-
dom: of God. An huhxiliating fenfe ofi
Guilt, and the danger of relapfe into,
iniquity nady and. ought :to alarm the
penitent fijiner,. excite -hi^ ivi^lancc^;
.v: • ;i animate
( '95 )
animate his refolution, and difpofe hirii
to pray to God without ceafing for th«
aids of Grace, — but ought not to opprefs
his mind with defpair. The Gofpel plain-
ly teacheth, that to him who is fincere in
his forrow, God is boundlefs in mercy,
though bis Jins be red as Scarlet^ they Jhall be^
. come 'white asfntmy though they be more in
number than the ftars of Heaven, God
will in his mercy through Jefus Chrift par-
don them, whenever the Sinner tumeth
unto him with his whole heart, isohen he
ceafeth to do evil^ and learns to do well; For
it is indeed a true faying^ and worthy of aU
men to be received^ that Chrijl Jefus came into
the world tofavefnners.
Others there are who firmly believe, that
God is willing to receive all who truly
turn unto him; they are fenfible of their
paft iniquities and fincerely penitent;
but ftill finding thcmfelves occafionally
fubjeft to errors, and infirmities, doubt
the finccrity of their repentance.
But let him, who is thus depreflbd in
N z fpirit,
( *9« )
fplrlt, take comfort from the following
refie6lion.
Thofc very doubts which he entertains
of his iincerity, are indifputable proofs of
it; for he furely is in carneft to pleafe
God, who thinks he does not pleafe him ib
much as he ought to do. God will be
flow to judge him who is ever ready to.
condemn himfelf, fo that there is little
danger he fhould ultimately err from the
path of life^ who is troubled at every ftep
whereby he declines from it.
Humiliating as the felf-conviftion of
our own infirmities may juftly be, yet fo
far is it from being a ground of defpond-
ency, that it is the very difpofition of
mind required in the Gofpel ; it renders
us fit obje6i:s of God's gracious affiftsnoe,
by inducing us to fly to him for help, and
to reft our confidence on his mercy.
The la(t kind of Religious fears which
I propofe to fpeak of, is occafioned by the
doubts which opprefs the mind of the
humble Chrifti^t), left his R,epentance hav-
ing
( 191 ; )
ing . anfen from no other motive than the
dread of punifhment ihould therefore
4i0t be acceptable in the fight of God.
t We are indeed taught both by Scripture
fluid Reafon, that it liri/our duty to Love
God as, well as toPcaVhim ; yet, is it not
ipecified that our worfhip, and obedience,
muft arife from any one particular princl-
^1 while fear indeed remains the only
anotive to piety, it is evident that however
right our firft flep may be, we have made
but little progrefs in our religious courfc ;
.Perfeverance neverthelefs by degrees, as it
renders Religion familiar to the heart, will
in like proportion render it eafy and plead-
ing, till Love, Hope, and Gratitude, till
every chearf ul and generous^ affeftion will
by turns be engaged in the exercife of our
duties. To render God the honour due ur^
to his name, from a fenfe of the relation we
bear to him as our Creator and Preferver,
to praftife Virtue from mere love of it, in-^
dependently of either hope or fear, would
indeed be a very exalted mode of worfhip,
. . and
( 198 )
ahdhuman nature adluated only by fuch mo-
tives would become more perfeft than it is*
Angels, and thofe fuperior orders of Be-
ings who are admitted to the immediate
prefence of the Ahnighty may poffibly be
altogether retaindd'in their Duty, by the
rectitude of their moral affeftions ; yet
lovely, and defirable as Virtue may be re*
prefented by thofe who argue for the fuffi-*
ciency of human nature, how many Men
are there who have neither eyes to fee its
beauty, nor hearts to defire it.
Wife, and Merciful therefore is God,
who knowing how infenfible our Nature
is to fuch refined notions, has been pleafed
not only to inftruft our Reafon in what
our Duty confifts, but moreover incites us
to the difcharge of it, by the raoft power*
ful motives of paflion, and affection.
Eternal Happinefs is propofed in the
Holy Scripture, as the reward of our obei-
dience, to quicken our hope and animate
our defires. Eternal Mifery is denounced
in all its terrors againft impenitence, to
alarm
(' 199 )
sdarfti the confciencey and bring the (inner
back to his right fenfes.
It is then of little confequence what ma*
tive firft fets us forward provided we perfilk^
in, the right, way; Be the firft principle
ofv our obedience what it may^ God willt
accept it, if it is but aftive and fincere. .
Why then art tbpwoexedy O my Soul? and-
leJkyi artthw Jifytdeted nvithin me?
fi'Having thus confidercd the nature of^
thofe; religious jfcruples which moft com-*:
monly diftraft, and oppreis the penitent »
Chriftian, and as I.truft^ (hewn the unrea^,
fonablenefs of being overcome by them^ I.
have only to recommend to your attention
and pra6tice the : precept in the remaining/
part of my text, . '" Put tfy. truji in Goi^ . >
The leading Chajiafter, and main fcoper
of Chriftiftnity is to make Man renounced
his own. fufficiency, and place his truftiai
God's mercy through Jefiis Chrift ; then\
is it efficacious, when ajuft fenfe of infir-?i
mity and unworthinefs is produced in the
human breaft;. then. is it^ that the- divine
promife k)idsf<xrth^n diurtihceof d:ccept-'
' . ' ance
( ^9^ y
ance» and Revtlatum comes in aicboS Rca^
fon^ not only to confirm GocTs attfibutra
of Qoodnefs^ Juftice^ and Mercy^ but ko
ptint out the' rock of our Salration*
That Rockis ChrHL — Came untpme^itf^
the Saviour of the world, all yedua labour^ »
and are heavy, laden, and I will give you nfif^
Blejfedare the poor in Spirit^ for theirs is the
kingdom of heaven.'f-'^-^leJfed are theytbat^.
mourn J for theyijhalliie^^perfortedl'fr^^ this
the language of Defpair ? . h it not ite vaict :
rf Him thai bringeth glad tidings if great
Joy J that fpeaketh "Peace ^ and Gcod^mll to*
laa^ds Men?
iLet then .the humble Chriftian look up
v^^ pious cotifiden<;e to the mercy feat of
God.; let him hold faft his faith in the,
mGrits of his Redeemer, nothing doubting
but that he who has begun a good workin
luiin will in due time bring it to perfbftion, .
fo that whofo fainteth not^ Jhall in the end
c§mi off even more than ConqueMr: *
* St. MtttheW) ch.au ver^siS.
Let
( 2«>i )
♦ Let it however be remembered, that the
intent of this difcourfe, is confined to the
relief, and encouragement of penitent fin*
ners, who not finding at once all the fac-
' cefs they look for in their devotions, are
fuddenly caft down, and inclined to defpak
jof God's mercy.
Neither Comfort, nor Security can be
derived from it to thofe who wilfully per-
fift in the prafticcof any known vice, even
though they may fometimes fed occafional
checks of Confcience, and be touched with
temporary apprehenfions of divine wrath.
— I mean not to fpeak Peace, where there
ought to be no Peace.
I truft that I am not addreffing myfelf
in this congregation tcra fingle impenitent
Sinner ; if fuch a one there be, wouW to
God ! that I could fet before him the Ter-
rors of the Lord with all the force of Rea-
fon and power of Eloquence which made
Felix tremble. Would to God ! I could
difplay in its true colours, the tremendous
fcene of that awful day, when the fecret*-
O of
..Ik
?
802 )
of all hearts (hall be difclofed^ and tli#
iinner be brought to face his ofTended
Judge, under all the confcious horrors of
Guilt, and Impenitence.
Happy would it be for the Unrepenting
$nner could his Feais be now awakened,
could he be now perfuaded to turn from
the evil of hiy ways, while the arms of
Mercy are fWl open to receive him.
Let fuch a Man, if at Ijpngth he be ftruck
with remorfe, firft go weep j but fet him
not weep as thofe without hope. Let him
fow in tears, he may by God'^ grace yet
reap in Joy,
To day if he hear the voice of the Lord,
let him not again harden his ^ heart, left
henceforth tlte fpirjf of God be withdrawn,
andiv hereafter ftrive no more with him ;
left Death come upon him unawares, and
i the Book of Life be clofcd for ever.
FINIS.
#
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